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EGYPTIIrC,^  JKW.  CHRISTIAN.  MAHOMKT.  PAGaN.  PERSIAN. 


RELIGIOUS 


CEREMONIES  AND  CUSTOMS, 


OR  THE 

FORMS  OF  WORSHIP 

PRACTISED  BY  THE  SEVERAL  NATIONS  OF  THE  KNOWN  WORLD, 
FROM  THE  EARLIEST  RECORDS  TO  THE 
PRESENT  TIME. 

ON  THE  BASIS 

OF  THE 

CELEBRATED  AND  SPLENDID  WORK  OP 
BERNARD  PICART. 


TO  WHICH  IS  ADDED. 

A BRIEF  VIEW  OF  MINOR  SECTS, 

WHICH  EXIST  AT  THE  PRESENT  DAY ; 

DESIGNED  ESPECIALLY  FOR  THE  USE  OF  FAMILIES  J NOT  ONLY 
AS  ENTERTAINING  AND  INSTRUCTIVE,  BUT  OF 
GREAT  IMPORTANCE  AS  A 

WORK  OF  REFERENCE. 


BY  CHARLES  A.  GOODRICH. 


ACCOMPANIED  WITH  A LARGE  MAP  OF  THE  WORLD,  AND 
EMBELLISHED  WITH  ELEGANT  ENGRAVINGS.  ^ 


HARTFORD: 

PUBLISHED  BY  HUTCHISON  AND  DWTER. 

1834. 


Entered  according  to  act  of  Congress,  in  the  year  1834,  by 
HUTCHISON  & DWIER, 

in  the  Clerk’s  office  of  the  District  Court  of  Connecticut. 


PREFACE. 


In  the  Prospectus  of  the  present  volume,  it  was  announced 
that  it  would  have  for  its  basis  a work  published  in  Europe 
some  time  since,  commonly  known  by  the  title  of  “ Picart’s 
Religious  Ceremonies  and  Customs and  so  denominated 
from  the  circumstance,  that  this  distinguished  artist  prepared 
embellishments  for  the  work,  consisting  of  more  than  five 
hundred  copper-plate  engravings,  which,  for  elegance  of 
design,  and  for  felicity  of  execution,  have  rarely,  if  ever,  been 
excelled. 

The  work  was  originally  composed  in  French,  and  was 
comprised  in  six  volumes  folio.  Its  celebrity  obtained  for 
it  an  English  translation,  in  the  same  number  of  volumes  ; 
and  within  a few  years  the  whole  has  been  abridged  iri  a 
large  quarto  volume,  by  Colin  Mackenzie,  Esq.  This 
abridgement  has  been  chiefly  used  by  the  Editor  in  preparing 
the  present  volume ; but  the  embellishments  have  been  taken 
from  the  English  folio  translation,  and  the  abridgement 
generally  compared  with  it. 

Although  the  principal  part  of  the  volume  has  been  derived 
from  the  foregoing  work ; yet  important  additions  and  alter- 
ations have  been  made.  These  have  resulted  from  a desire 
to  conform  the  work  to  the  present  state  of  Nations  and 
Tribes,  in-  respect  to  several  of  which  our  knowledge  has 
been  greatly  enlarged  and  corrected,  since  the  work  of  Picart 


4 


PREFACE. 


was  compiled.  It  will  be  seen,  that  besides  that  portion  of 
the  volume,  which  is  occupied  by  the  Introduction  and  the 
History  of  the  Jews,  (for  which  articles  the  Editor  is  indebted 
to  a distinguished  literary  friend,  and  which  he  thinks  will 
be  found  greatly  to  enhance  the  interest  and  value  of  the 
Volume,)  new  articles  have  been  prepared  in  respect  to  the 
Hindoos,  and  most  of  the  Protestant  Communities;  while 
important  corrections  and  additions  have  been  made  illustra- 
ting the  ceremonies  and  customs  of  the  Mahometans — Indian 
and  African  Tribes,  &c.  The  brief  article  on  the  South  Sea 
Islands  is  chiefly  derived  from  the  popular  work,  “ Polyne- 
sian Researches,”  by  Ellis. 

It  was  the  original  plan  of  the  Editor  to  embrace  within 
the  volume  proposed,  an  account  of  the  religion  of  some 
nations  and  tribes,  which  he  has  felt  himself  obliged,  in  the 
sequel,  to  omit,  that  he  might  avoid  a common  and  just  ob- 
jection to  abridgements,  viz.  that  in  the  multiplicity  of  subjects 
treated  of  the  interest  of  circumstance  and  detail  is  lost.  To 
the  student  of  anatomy,  a skeleton  may  be  an  object  of  pleas- 
ant contemplation;  but  to  secure  the  interests  of  the  casual 
observer,  it  must  have  the  usual  accompaniments  of  the  living 
man.  The  “ Dictionary  of  Minor  Sects,”  which  it  was  in- 
tended should  embrace  a large  number,  has  been  necessarily 
confined  to  a “ Brief  View”  of  such  only  as  may  be  deemed 
most  important. 

The  belief  is  entertained  that  the  volume  will  be  found  to 
be  replete  with  interest  and  instruction,  growing  out  of  the 
subjects  upon  which  it  treats.  The  reader  will  have  pre- 
sented to  him  a picture  of  the  religious  world.  He  will  per- 
ceive upon  that  picture  many  dark,  and  distressing  shades ; — 
he  will  see  in  what  varied  and  unhallowed  forms,  mankind 
have  worshipped  the  common  Parent  of  all ; he  will  be  led 
to  contemplate  the  delusions  practised  upon  millions,  by  the 
cunning  and  craft  of  imposture ; the  unholy  devotion  de- 


PREFACE. 


5 


manded  of  other  millions,  by  an  intolerant  hierarchy ; and 
the  debasing  superstitions  and  cruel  abominations  inculcated 
upon  still  more  millions  of  the  human  family,  by  an  earth- 
born  system  of  idolatry.  From  the  pain  of  dwelling  upon 
these  darker  shades,  he  will  find  relief,  by  turning  his  eye 
upon  some  bright  spots  in  the  picture.  There  are,  blessed 
be  God,  some  such  spots,  the  original  darkness  of  which  has 
been  in  a measure  removed,  by  the  shedding  down  of  light 
from  on  high.  And,  although  that  heavenly  light  is  in  a 
degree  obscured  by  the  variety  and  contrariety  of  opinions, 
which  still  prevail  among  Christian  communities ; yet  the 
reader  will  find  it  pleasant  to  reflect  that  the  difierences,  which 
now  divide  them,  are  gradually  diminishing.  A day  is 
coming,  when,  in  respect  to  essential  truths,  and,  perhaps,  in 
respect  to  those  which  are  less  important,  there  will  prevail 
a delightful  harmony  among  the  professed  followers  of  a 
once  crucified  Redeemer.  Nay,  more  than  this,  the  voice 
of  prophecy  has  predicted  a still  more  glorious  triumph  of 
the  Son  of  God.  Into  the  dark  corners  of  the  earth,  the  light 
of  the  Gospel  will  ultimately  penetrate,  and  the  habitations 
of  cruelty  will  become  the  dwelling  places  of  righteousness. 
Even  at  this  present  time,  the  Christian  Church  is  gathering 
in  the  first  fruits  of  this  golden  age.  The  anti-christian 
systems  and  the  idolatrous  superstitions  of  the  world  are 
rapidly  approaching  their  fall.  What,  if  the  Jew  still  clings 
to  the  dreams  of  a Messiah  Ben  David — what,  if  the  Mussul- 
man still  pays  his  devotions  at  the  tomb  of  the  prophet — what, 
if  the  Hindoo  yet  points  to  a future  avatar  of  Vishnoo,  the 
preserver,  the  tidings  of  a crucified  Redeemer  are  spreading 
through  every  portion  of  the  globe.  “ Idolatry  has  been 
overthrown  in  the  islands  of  the  Pacific ; and  in  India,  that 
massive,  gorgeous,  venerable  superstition,  which  has  with- 
stood not  only  the  decay  of  time,  but  the  sword  of  Mahomet, 
zealously  protected,  patronized,  and  endowed  by  a Christian 


6 


PREFACE. 


government,  has  been  undermined,  and  a breach  has  been 
made  in  the  outworks.  The  Bramin  has  been  converted, 
and  the  still  prouder  Moslem,  and  the  unimpassioned  Chinese, 
the  degraded  negro,  and  the  wild  Caffer,  and  the  brutish 
Hottentot.” 

These  are  antepasts  of  better  days.  Yet  how  much  re- 
mains to  be  done  before  the  warfare  of  Zion  shall  be  accom- 
plished!— ^before  that  period  shall  arrive,  when  the  earth 
shall  be  full  of  the  knowledge  of  God  I Let  the  reader  in- 
quire, while  he  hails  that  day  as  certain  in  its  advent,  what 
he  may  do  to  accelerate  its  arrival. 


CONTENTS. 


Introduction. Page  9 

PART  I. 

History  and  Religious  Ceremonies  of  the  Jews.  - 21 

CHAPTER  I. 

History  OF  THE  Jews.  - - - - . - - 21 

CHAPTER  II. 

Religious  Customs  and  Ceremonies  of  the  Jews.  - 53 

Sec.  1.  Fundamental  Doctrines.  - - - - 53 

Sec.  2.  Customs  and  Laws  of  the  Ancient  Jews.  - 59 

Sec.  3.  Religious  Rites.  ------  72 

Sec.  4.  Ecclesiastical  Discipline — Worship — Festi- 
vals, &c. 81 

PART  II. 

History  and  Religious  Customs  of  the  Mahometans.  97 

CHAPTER  I. 

Life  of  Mahomet.  - --  --  --97 

CHAPTEJl  II. 

Religious  Tenets,  Ceremonies,  and  Customs  of  the 

Mahometans. 123 

PART  III. 

Religious  Tenets,  Ceremonies,  and  Customs  of  the 

Greek  and  Roman  Catholic  Churches.  - - 159 

CHAPTER  I. 

Greek  Church.  159 

Sec.  1.  Greek  Church  Proper. 159 

Sec.  2.  Religious  Principles  and  Customs  of  the 

Russian  Greek  Church.  - - - - 197 

Sec.  3.  Other  Branches  of  the  Greek  Church.  - - 220 

Sec.  1.  Georgian  and  Mingrelian  Churches.  - - 220 

Sec.  2.  Nestorian  Churches. 224 

Sec.  3.  Christians  of  St.  Thomas.  - - - - 228 

Sec.  4.  Religious  Ceremonies  and  Customs  of  the 

Jacobites. 231 

Sec.  5.  Religious  Ceremonies  and  Customs  of  the 

Copts.  - - - - - - - 233 

Sec.  6.  Doctrines  and  Customs  of  the  Abyssinian  or 

Ethiopians. - 235 

Sec.  7.  Religious  Tenets  and  Customs  of  the  Ar- 

minians. 241 


8 


CONTENTS. 


CHAPTER  II. 

Religious  Tenets,  Customs,  Ceremonies,  &c.  of  the 

Roman  Catholic  Church.  _ _ _ _ 247 

Sec.  1.  Tenets,  Customs,  &c.  - - _ . 247 

Sec.  2.  Sacraments  of  the  Roman  Catholic  Church.  361 
Sec.  3.  Holy  Orders  of  the  Roman  Catholic  Church.  377 
Sec.  4.  Hierarchy  of  the  Roman  Catholic  Church.  391 

PART  IV. 

Religious  Customs  and  Ceremonies  of  Protestant 

Communities.  -------  402 

Sec.  1.  Lutherans. - - 403 

Sec.  2.  Church  of  England. 416 

Sec.  3.  Kirk  of  Scotland. 429 

Sec.  4.  English  and  American  Presbyterians.  - 434 

Sec.  5.  Calvinists.  -------  436 

Sec.  6.  Arminians.  - - 445 

Sec.  7.  Congregationalists. 448 

Sec.  8.  Baptists. 460 

Sec.  9.  Methodists. - 465 

Sec.  10.  Quakers. 476 

PART  V. 

Religious  Ceremonies  and  Customs  of  Pagan  Nations  and 
Tribes. 

Sec.  1.  Religious  Ceremonies  and  Customs  of  the 

Chinese.  ------  487 

Sec.  2.  Religious  Ceremonies  and  Customs  of  the 

Japanese.  ------  512 

Sec.  3.  Religious  Tenets,  Ceremonies,  and  Customs 

of  the  Thibetians  and  Tartars.  - - 535 

Sec.  4.  Religious  Doctrines,  Ceremonies,  and  Cus- 
toms of  the  Hindoos.  - 546 

Sec.  5.  Religious  Ceremonies  and  Customs  of  the 

Laplanders. 557 

Sec.  6.  Religious  Ceremonies  and  Customs  of  Indian 

Tribes.  -------  560 

Sec.  7.  Religious  Ceremonies  and  Customs  of  Afri- 
can Tribes.  ------  5Co 

Sec.  8.  Religious  Ceremonies  and  Customs  of  the 

Polynesians.  ------  570 

A Brief  View  of  Minor  Sects.  - - - 573 


INTRODUCTION. 


It  is  a fact  which  we  learn  from  history,  that  religion  of 
some  kind  has  existed,  in  every  period  of  time,  and  among  all 
nations.  It  can  be  traced  up  to  the  infancy  of  the  Reiio-ion  of 
world,  and  among  the  fathers  of  the  human  race,  some  kind  has 
The  earliest  account  that  has  reached  us,  which  always  exist- 
is  that  of  our  sacred  scriptures,  informs  us  of  its 
existence  even  before  the  origin  of  nations,  while  as  yet  the  in- 
habitants of  the  globe  were  one  entire  community. 

Some  few  notices  appear  in  that  book,  of  the  religious  rites 
of  the  antediluvian  world;  as  the  offerings  of  Cain  and  Abel, 
the  practice  of  prayer,  or  the  profession  of  reli- 
gion;  meii^tion  is  also  made  of  the  pious  cha-  “ rid',' 

racter  of  the  descendants  of  Seth ; the  brief,  but 
touching,  story  of  Enoch’s  faith  is  given ; and  the  family  of 
Noah  is  particularly  introduced  in  connexion  with  the  religion 
of  this  period. 

After  the  origin  of  nations,  consequent  on  the  dispersion  at 
Babel,  we  learn  something  from  the  Bible,  of  the  fate  of  divine 
institutions,  among  the  separate  portions  of  man- 
kind, so  far  as  these  are  brought  into  view  in  the  p-^  of^atlons' 
sacred  narrative.  In  con  firmation  of  the  Bible,  the 
earliest  fabulous  accounts,  as  they  are  called,  all  refer  to  some 
kind  of  religion  promulgated  by  the  founders  of  nations,  and 
held  and  practised  by  the  latter.  Profane  history  abounds  in 
representations  of  this  nature,  and  we  learn  from  its  pages, 
how  the  Egyptians,  Babylonians,  Greeks,  and  other  ancient 
nations,  were  committed  to  the  observation  of  certain  religious 
rites  and  ceremonies.  Their  notions  and  tenets  also  on  this 
subject  have  been  occasionally  transmitted  to  us,  and  although 
these,  in  most  instances,  are  extremely  vague  and  absurd,  they 
evidently  betray  a common  origin.  Thus  the  universality  of 
religion  of  some  sort,  in  the  earliest  ages,  is  a matter  of  his- 
tory: and  the  same  impartial  guide  introduces  Through 
us  to  an  acquaintance  with  the  varying  creeds,  every  age 
forms,' and  observances  of  nations  since,  whether  since, 
in  their  rude  or  civilized  condition.  All  seem  to  have  obeyed 


10 


INTRODUCTION. 


that  law  of  the  human  mind,  which  bids  it  to  seek  repose 
in  some  sort  of  religion. 

Our  knowledge  of  the  different  communities  of  men  at  the 
present  time,  which,  by  means  of  improvements  in  navigation, 
and  facilities  in  travelling,  is  nearly  universal, 
p^senuime^^  confirms  the  same  important  truth.  Scarcely  a 
tribe,  however  unenlightened,  is  found,  but  that 
possesses  a kind  of  religious  faith.  Perhaps,  strictly  speaking, 
no  one  is  found  without  the  notion  of  God,  and  an  invisible  or 
future  world ; for  although  some  two  or  three  savage  com- 
munities may  have  been  reported  by  travellers  to  be  thus  des- 
titute, there  is  reason  to  believe  that  further  inquiry  would 
show  the  fact  to  be  otherwise.  On  the  whole,  it  may  be  safely 
asserted  to  be  a condition  of  mankind,  which  is  essentially 
universal. 

If  the  representations  above  made  are  correct,  religion  may 
be  supposed  to  he,  in  some  sense,  natural  to  the  human  species. 

Hence  reli-  inference  which  must  readily  suggest 

gionisinsome  itself  to  every  reflecting  mind.  It  could  not  ra- 
sense  natural  tionally  be  accounted  for,  that  in  every  period  of 
ro  man.  world,  and  among  all  nations  and  tribes  of 

men,  some  notion  of  God  and  human  accountableness,  and 
certain  modes  of  worship  should  prevail,  without  referring  re- 
ligion to  a settled  law  or  principle  of  our  common  nature.  A 
want  surely  exists  in  the  human  mind,  which  can  be  supplied 
only  by  some  kind  of  religion.  It  is  a confirmation  of  the 

This  is  con-  taken,  that  a survey  of  man  as  a ra- 

firmed  by  a tional  creature  of  God,  must  lead  us  to  believe 
moral  survey  that,  in  some  sense,  religion  is  natural  to  him. 
of  man.  Whoever,”  says  a writer,  “ seriously  reflects  on 

the  powers  and  capacities  of  the  human  mind,  regarding  them 
as  the  work  of  him  that  doeth  nothing  in  vain,  and  comparing 
them  with  those  of  the  inferior  creatures,  will  readily  perceive 
that  man  alone  was  created  to  be  religious.  Of  all  the  inha- 
bitants of  this  earth,  none  else  are  capable  of  attaining  any 
knowledge  of  their  Creator,  or  of  rendering  him  any  worship 
or  praise.  Man  alone  possesses  the  capacity  of  distinguishing 
between  truth  and  falsehood ; between  m.oral  good  and  evil ; 
and  of  receiving  instruction  in  social  and  relative  duties,  with 
the  obligation  under  which  he  lies  to  perform  them,  and  the 
advantages  of  doing  it.  He  alone  is  capable  of  being  governed 
by  a law,  and  of  being  influenced  bj^  the  proposal  of  rewards 
and  punishments ; of  acting  as  under  the  eye  of  an  invisible 
Observer,  and  with  reference  to  the  future  season  of  retri- 
bution.” 


INTRODUCTION. 


11 


But  although  religion  may  be  said  to  be  thus  natural  to  man, 
it  does  not  follow  that  the  right  thing  will  always  be  chosen. 
The  want  before  spoken  of  is  a general  want, 
and  it  may  seem  to  be  satisfied,  though  it  should  religion  is  not 
not  be  in  reality,  with  any  and  with  every  form  always  cho- 
of  religion.  We  say  with  every  form  of  reli- 
gion ; for  one  people  at  least,  viz.  the  Athenians,  always  im- 
ported the  deities  and  superstitions  of  every  nation  with  whom 
they  became  acquainted,  and  engrafted  them  on  their  own 
creed.  The  tendencies  of  nature  to  some  system  of  faith  and 
worship,  are  not  a specific  and  unerring  direction  to  any  one 
system  in  particular.  If  they  were  such  a direction,  a perfect 
unifoinnity  would  have  existed  in  the  theology  of  all  nations. 

But  this  we  now  have  occasion  to  remark  is  not  the  case. 
Notwithstanding  religion,  in  the  above  respect,  is  natural  to 
man,  a great  diversity  of  religious  opinions  has  ^ 

prevailed  in  the  world,  and  different  forms  and  great  variety 
ceremonies  have  been  and  still  are  observed,  of  religions  in 
The  religious  notions  and  practices  of  mankind  die  world, 
early  diverged  from  one  another — the  sons  of  men  were  soon 
distinguished  from  the  sons  of  God,  the  impious  from  the 
holy — and,  notwithstanding  the  purgation  of  the  world  by  a 
flood,  and  the  subsequent  re-establishment  of  one  common 
faith,  no  sooner  did  the  earth  begin  to  be  peopled  again,  than 
a diversity  of  religions  took  place,  each  nation  and  tribe  em- 
bracing some  peculiarity  of  its  own.  Such  has  been  the  fact, 
through  all  the  intervening  periods  of  history,  to  the  present 
day.  Each  distinct  portion  of  the  human  family,  especially 
its  larger  divisions,  has  had  its  separate  religious  dogmas  and 
practices,  ranging  from  pure  theism  to  the  grossest  idolatry. 
At  the  present  time,  there  are  at  least  four  general  forms,  or  de- 
partments of  religious  belief  among  mankind : viz.  the  Christian, 
the  Jewish,  the  Mahometan,  and  the  Pagan,  which,  for  the 
most  part,  are  subdivided  into  many  others.  In  regard  to 
Paganism,  it  may  be  remarked,  that  it  is  as  various  as  the 
separate  portions  of  people  that  constitute  the  Gentile  world. 

The  causes  of  this  diversity  cannot  but  form  an  interesting 
subject  of  inquiry.  The  inquisitive  mind  of  man  very  natu- 
rally desires  to  know,  how  the  same  being,  with  interest 
the  same  essential  wants,  should  have  fallen  upon  ino-  to  know 
religions  so  unlike,  and  often,  so  opposed  to  one  the  causes  of 
another.  What  is  there  in  the  circumstances  ^his  diversity, 
of  human  nature,  that  can  afford  a clue  to  this  surprising 

1.  Does  the  variance  spoken  of  arise  merely  from  chance? 


12 


INTRODUCTION. 


We  are  not  believers  in  this  phantom,  as  furnishing  a solution 

It  does  not  any  phenomenon.  We  do  not  think  that  it 
spring  from  is  the  cause  of  any  thing  in  existence,  much  less 
chance.  (|q  suppose  that  it  can  account  for  the  variety 

and  difference  in  the  religion  of  mankind.  If  accident  ope- 
rated here,  it  might  indeed  give  a diversity  to  this  propensity 
of  nature,  or,  it  might  give  to  it  a uniformity.  It  were  just  as 
likely  to  effect  the  one  as  the  other,  only  it  would  not  be  apt  to 
produce  a uniformity  in  variety.  It  would  be  infinitely  un- 
apt to  do  this.  Yet  such  seems  to  be  literally  the  case  in  the 
religions  of  the  human  species.  They  uniformly  differ  from 
one  another,  and  most  of  them  essentially  from  the  truth.  It 
concerns  those  who  believe  in  chance  as  the  cause  <©f  any 
thing,  or  the  cause  of  such  a moral  phenomenon,  to  make 
out  the  proof  There  seems  to  us  to  be  something  extremely 
absurd  in  referring  to  contingency  merely,  as  the  cause  of  an 
effect,  when,  by  the  nature  of  the  word,  it  neither  is,  nor  can 
be  known  as  such  a cause. 

2.  Does  the  above  diversity  arise  from  circumstances  fo- 
reign or  external  to  the  mind,  such  as  time,  location,  climate, 

Nor  from  ex-  or  country?  It  is  not  unnatural  to  suppose  that 
ternal circum-  such  circumstances  might  modify,  in  a small  de- 
stances.  gree,  the  religions  of  mankind ; but  they  could 

not  well  produce  such  essential  and  irreconcilable  differences 
as  prevail.  Religions  exist  in  perfect  diversity  or  contrariety  in 
situations  where  we  might  suppose  they  would  be  the  same,  or 
nearly  the  same,  so  far  as  the  operation  of  these  extraneous 
causes  is  concerned.  At  the  same  period,  in  the  same  climate, 
under  the  same  go  vernment,  among  a people  speaking  the  same 
language,  there  are  found  often  the  most  dissimilar  religions, 
creeds,  and  practices.  W~hat  one  class  esteems  as  divine,  an- 
other abhors  as  sacrilegious.  Where  there  is  little  diversity 
in  other  respects,  such  as  the  features  of  nature,  the  form  of 
government,  or  the  civil  habits,  there  is  often  a wide  differ- 
ence in  religion.  A Mahometan,  whether  in  Asia  or  Africa, 
invokes  the  impostor,  and  his  credulity  flourishes  equally 
well,  on  the  table-lands  of  the  one,  as  amid  the  deserts  of  the 
other.  A Jew  is  found  the  same  all  the  world  over,  and,  in 
religion,  owns  no  communion  with  his  Christian  neighbours. 
Creeds  are  believed  and  ceremonies  are  observed,  both  of  the 
most  opposite  kinds,  under  the  same  physical  and  social  cir- 
cumstances. 

3.  Does  again  the  diversity  spoken  of,  pro*ceed  from  any 
necessary  tendencies  of  the  human  mind  to  difference  or  op- 
position ? It  would  be  more  than  could  be  expected  frorn 


INTRODUCTION. 


13 


human  nature  as  we  now  find  it,  that  mankind  j^or  from  any 
should  think  and  act  exactly  alike  on  this  subject,  necessity  in 
On  no  subject,  is  there  a perfect  coincidence  of  the^  mind  for 
views  and  practices.  On  this  account,  some  dif-  tfifierence. 
ferences  are  to  be  looked  for,  at  least,  as  mankind  are  at  pre- 
sent situated.  But  in  most  things,  especially  those  of  a prac- 
tical nature,  those  differences  need  not  he  essential.  They  are 
not  so  necessary  as  that  mankind  cannot  act  together,  and 
realize  the  important  ends  of  civil  society.  Certain  advan- 
tages as  to  information,  seem  to  bring  most  men  into  a reason- 
able measure  of  conformity  to  one  another.  It  cannot  be 
thought,  therefore,  that  there  is  any  more  necessity  in  the 
mind  itself  for  diversity  in  religion,  than  there  is  as  to  the  other 
great  interests  of  life.  The  mind  is  not  changed  in  its  attri- 
butes, when  it  acts  in  respect  to  religion.  And  the  diversity 
is  not,  in  fact,  to  be  traced  to  such  a source.  There  is  no 
irreversible  fate  here.  Besides,  we  can  hardly  suppose  from 
the  nature  of  the  case  itself,  that  there  could  be  a necessary 
tendency  in  the  mind  to  difierence  or  opposition  in  the  affair 
of  religion,  or  the  intercourse  of  the  soul  with  God.  None 
could  seriously  maintain  that  in  such  a concern,  he  would 
have  made  mankind  with  any  invincible  tendency  to  difier- 
ence, or  with  so  strong  a tendency,  as  that  it  would  be  next  to 
miraculous  that  they  should  agree.  On  so  vital  a subject,  he 
certainly  would  be  apt  to  give  them  freedom  of  choice,  either 
to  agree  or  disagree.  He  would  be  most  unapt  to  bind  them 
to  the  dire  necessity  only  of  disagreeing. 

4.  Does  the  diversity  in  question  spring  from  the  want  of  a 
divine  revelation  ? As  believers  in  such  a revelation,  we  must 
answer  in  the  negative.  Abundant  proof  could  Nor  from  the 
be  presented,  were  it  necessary,  that  mankind  want  of  a re- 
are  in  possession  of  a revelation  from  God.  That  velation. 
revelation  is  found  in  the  Bible ; but  we  shall  here  take  for 
granted  the  authenticity  and  divine  authority  of  that  sacred 
book.  Its  claims  to  be  considered  as  containing  the  revealed 
will  of  God  have  been  too  often  admitted,  to  be  denied 
at  this  day — a day  ’when  its  prophecies  are  so  amply  ful- 
filling, and  its  effects  on  the  heart  and  life,  wherever  received, 
are  so  decidedly  excellent.  Varying  human  faiths  are  not 
then  owing  to  the  want  of  a divine  revelation — a revelation  di- 
recting all  men  how  they  should  believe,  feel,  and  act  in  re- 
spect to  God  and  invisible  realities.  Such  is  the  nature  of  the 
revelation  which  is  given  to  us  in  the  Bible.  Its  truths  are 
clearly  announced ; the  object,  mode,  and  obligations  of  reli- 
gious worship,  are  distinctly  pointed  out.  The  only  true  reli- 
2 


14 


INTRODUCTION. 


gion,  in  its  dilTerent  dispensations,  is  communicated  to  us  in  full 
and  satisfactory  details.  Had  God  left  men  without  the  light 
of  his  word,  it  might  be  expected  that  they  would  wander  in 
darkness.  If  he  had  not  informed  them  respecting  the  only 
divine  system  of  religion,  a reason  might  be  found  in  that  cir- 
cumstance, for  the  almost  endless  diversity  which  exists  in 
creeds,  and  in  the  objects  and  modes  of  worship.  But,  now, 
this  cannot  be  the  cause  of  that  diversity,  since  a divine  revela- 
tion is  possessed,  given  to  mankind  in  the  first  ages  of  the  world, 
continued  for  a long  period  by  tradition,  and  at  length  commit- 
ted to  writing,  as  its  portions  were  completed  from  time  to  time. 

5.  Passing  by  the  aforenamed,  as  inadequate  causes  of  the 
variety  of  religious  professions  among  men,  is  not  the  proper 
explanation  to  be  found  in  the  radical  depravity 
fmm  hiunan^  human  heart  ? Is  not  that  the  true  cause  ? 

depravity.  seems  to  us  that  it  can  be  resolved  into  no 

other.  Of  the  depravity  of  the  human  heart  we 
are  not  permitted  to  doubt,  in  view  of  the  decisions  of  the  Bi- 
ble, and  the  results  of  observation.  But  existing  and  reigning 
in  all  men  by  nature,  it  would  readily  dispose  them  to  a diver- 
sity of  religious  views  and  practices,  or  rather  to  irreligion 
under  various  names.  It  would  readily  dispose  them  to  de- 
part from  the  true  belief,  and  to  cast  ofi'  the  restraints  of  the 
divine  authority.  They  would  be  prone  to  invent  many 
schemes  and  devices  with  a view  to  appease  an  upbraiding 
conscience,  and  to  gratify  that  ceaseless  love  of  novelty,  which 
characterizes  the  human  mind.  Except  in  those  in  whom  the 
efiects  of  depravity  are  counteracted  by  divine  grace,  there 
would  exist  a continual  propensity  to  depart  from  God  and  his 
institutions — to  lose  sight  of  religious  truth,  and  become  in- 
volved in  gross  darkness  and  superstition.  In  such  a state, 
the  mind  is  prepared  for  every  absurdity. 

“ Nations  ignorant  of  God,  contrive 
A wooden  one.” 

Hence  have  arose  the  altars  and  demons  of  heathen 

arisen  the  abo-  antiquity,  their  extravagant  fictions,  and  abomi- 
minations  of  nable  orgies.  Plence  we  find  among  the  Babylo- 
heathen  wor-  nians  and  Arabians,  the  adoration  of  the  heavenly 
bodies,  the  earliest  form  of  idolatry  ; among  the 
Canaanites  and  Syrians,  the  worship  of  Baal,  Tammuz,  Ma- 
gog and  Astarte ; among  the  Phoenicians,  the  immolation  of 
children  to  Moloch;  among  the  Egyptians,  divine  honours  be- 
stowed on  animals,  birds,  insects,  leeks,  and  onions ; among 
the  Persians,  religious  reverence  offered  to  fire ; and  among 


INTRODUCTION. 


15 


the  polished  Greeks,  the  recognition  in  their  system  of  faith, 
of  thirty  thousand  gods.  Hence,  moreover,  we  find  at  the  pre- 
sent time  among  most  pagan  tribes,  the  deadliest  superstitions, 
the  most  cruel  and  bloody  rites,  and  the  most  shocking  licen- 
tiousness and  vice  practised  under  the  name  of  religion.  From 
the  darkened  views  and  evil  feelings  inspired  by  the  depraved 
heart,  proceed  all  those  fatal  mistakes  about  God,  the  way  of 
acceptance  with  him,  and  the  realities  of  the  future  world  ; all 
those  departures  from  a consistent  belief  and  worship,  which 
distinguish  every  nation,  and  every  portion  of  the  world,  ex- 
cept where  the  Bible  is  strictly  received  as  the  rule  of  life. 

So  obvious  is  it  that  the  depravity  of  the  heart  has  dictated 
the  various  false  religions  that  prevail  in  the  world,  that  even 
the  infirmities  remaining  in  pious  persons  have 
given  rise  to  minor  differences  among  the  evan- 
gelical  sects  of  Christians.  Every  wrong  and  g'ood  men  have 
perverted  feeling  of  the  heart  is  likely  to  engen-  occasioned 
der  a degree  of  deviation  from  the  truth.  Hence  smaller  differ- 
those  unhappy, though  not  fatal  separations  which 
take  place  among  persons  who,  on  the  whole,  adhere  to  the 
same  great  fundamental  principles.  Christian  integrity  secures 
a substantial,  though  not  literal,  agreement  in  the  truths  and 
observances  of  religion.  If  that  integrity  were  perfect  in  this 
world,  or  more  nearly  perfect  than  it  now  is,  there  might  lite- 
rally be  but  one  creed,  and  one  mode  of  worship. 

An  acquaintance  with  these  differerit  systems  of  religion, 
while  it  is  calculated  to  furnish  no  small  entertainment,  will 
convey  several  highly  important  reflections  to 
the  reader.  We  should  not,  and  cannot  well 
contemplate  such  a scene,  without  learning  some  teachefsome 
useful  lessons  from  it,  especially  as  it  is  connect-  important  les- 
ed  with  glorious  purposes,  Avhich  God  evidently  sons, 
intends  to  subserve. 

1.  A view  of  these  religions,  will  present  to  us  a melan- 
choly account  of  the  apostacy  of  the  human  species.  It  will 
evince  the  nature  and  the  effects  of  that  apostacy,  pj,gggj^^g  ^ 
and  thus  confirm  the  scriptural  narrative  on  the  melancholy- 
subject.  It  will  exemplify  the  great  fact  of  hu-  account  of  the 
man  degeneracy  in  a form  and  manner  calculated  apostacy. 
to  convince  every  candid  reader,  that  original,  deep,  and  wide 
spread  corruption,  in  which  the  fail  of  man  consists,  appears 
in  dark  lines,  in  the  history  of  the  various  religions  which  man- 
kind have  embraced.  Indeed,  the  most  disgusting  exhibitions 
of  man’s  apostacy  are  found  in  many  of  the  religions  which 
he  has  contrived,  with  a view  to  supersede  the  religion  derived 


10 


INTRODUCTION. 


from  heaven.  The  awful  consequences  of  the  apostacy  will 
here  be  presented  in  a medium,  in  which  they  will  appear  in 
their  undisguised,  most  hateful  character.  The  lust,  impu- 
rity, pride,  ambition,  revenge,  malignity,  rebellion,  unbelief, 
selfishness,  in  which  this  primitive  defection  is  manifested,  con- 
stitute the  leading  features  of  those  superstitions,  to  which 
millions  in  every  age  have  bowed. 

2.  A view  of  these  religions,  so  far  as  they  are  departures 
from  the  truth,  will  furnish  a sad  detail  of  the  extent  and  power 

Shows  the  Satan’s  empire  in  the  world.  Mankind  having 
extent  and  apostatized  from  God,  have,  in  every  nation,  and 
power  of  Sa-  in  every  period  of  time,  been  successively  brought 
tan  s empire,  under  the  dominion  of  Satan.  They  have  been 
subject  to  his  influence,  obeyed  his  laws,  and  in  their  religious 
rites,  often  directly  paid  him  homage.  In  fine,  they  have  been 
his  slaves,  and  he  has  claimed  them  as  his  property.  The 
wickedness,  in  which  he  delights,  they  have,  in  innumerable 
instances,  practised.  We  may  form  some  idea  of  the  extent 
and  power  of  Satan’s  empire,  from  the  fact,  that  all  the  nations 
of  antiquity,  except  the  Israelites,  were  idolaters  by  profession, 
and  even  the  latter  were  practically  idolaters,  at  times.  That 
system  of  religion  was  called  Polytheism,  as  acknowledging 
a plurality  of  gods,  who,  according  to  the  poet,  were  no  other 
than  the  chiefs  of  the  fallen  spirits,  that 

“durst  fix 

Their  seats  long  after,  next  the  seat  of  God, 

Their  altars  by  his  altar,  gods  adored, 

Among  the  nations  roimd.” 

All  these  nations  worshipped  divinities  or  devils  by  various 
representations,  called  idols.  Forsaking  the  service  of  the 
only  living  and  true  God,  they  paid  that  homage  which  is  due 
to  him,  to  those  beings  that  are  infinitely  unlike  him  in  cha- 
racter. 

3.  A view  of  the  absurd  religions  which  mankind  have 
embraced,  shows  the  necessity  of  a divine  revelation — that  re- 

Evinces  the  ''^^^^tion  with  which  the  nations  are  favoured  in 
necessity  of  a the  Holy  Scriptures.  This  exhibits  to  us  the 
divine  revela-  true  system  of  religion,  and  is  the  umpire  to 
which  appeal  must  ever  be  made  on  this  subject. 
“ To  the  law  and  to  the  testimony,  if  they  speak  not  according 
to  this  word,  it  is  because  there  is  no  light  in  them.”  The 
necessity  of  a divine  revelation  is  apparent  amidst  diverse  and 
opposing  faiths,  since  nothing  but  such  a revelation  could  ena- 
ble men  to  know  the  truth.  They  would  be  lost  in  an  endless 
labyrinth  of  conjectures.  Reason  alone  could  not  be  appealed 


INTRODUCTION. 


17 


to  With  a view  to  determine  what  is  right  and  what  is  wrong 
in  human  belief.  But  a revelation  from  God,  properly  au- 
thenticated, as  it  must  be,  would  prove  an  unerring  guide.  It 
would  direct  mankind  to  itself,  and  throw  a clear  light  over 
all  the  field  of  moral  and  religious  truth.  Without  such  a 
revelation,  so  far  as  man  on  earth  is  concerned,  it  would  be  to 
him  an  endless  scene  of  darkness,  doubt,  and  perplexity. 

4.  A knowledge  of  the  opposing  religious  systems  among 

mankind,  will  evince  the  necessity  not  only  of  a divine  reve- 
lation, but  also  of  the  direct  influences  of  the  the 

Supreme  Agent,  in  causing  mankind  to  harmo-  necessity  of  di- 
nize  in  their  views.  As  it  is  apparent  that  their  rect  divine  in- 
disagreement, on  points  so  vital,  proceeds  from  Alienee  in  or- 
depravity  of  heart ; it  would  seem  that  light  alone  harmony. 

is  not  sufficient  to  produce  union,  though  it  is 
important  as  an  auxiliary  or  means  to  this  result.  That  wrong 
state  of  the  heart  must  be  rectified — that  depravity  must  be 
subdued,  and  this  cannot  be  done  except  by  the  Spirit  of  God. 
He  only  can  directly  influence  the  spirit  that  is  in  man,  and 
form  it  to  truth  and  to  rectitude.  His  operations,  by  removing 
the  grounds  of  opposition  and  error,  will  restore  harmony  of 
views,  as  a natural  consequence.  Accordingly,  divine  influ- 
ences are  promised,  and  have  been  imparted,  in  a degree,  hi- 
therto to  the  children  of  men.  Hence  is  found  that  measure 
of  agreement,  on  all  essential  points,  which  characterizes  all 
evangelical  Christians,  or  those  who  submit  to  the  Bible,  in  its 
plain  and  simple  communications.  A view,  then,  of  the  va- 
rious religions  of  the  world,  will  show  the  necessity  of  direct 
divine  operations,  in  producing  a uniformity  of  opinions  on 
the  subject  of  religion. 

5.  An  account  of  the  clashing  and  absurd  religions  that 

have  controlled  such  numbers  of  mankind,  will  impart  an  ex- 
alted idea  of  the  mercy  of  God,  in  the  promul-  Manifests  the 
gation  of  Christianity.  As  the  only  true  reli-  divine  mercy 
gion — the  great  centre  of  divine  communica-  in  the  promul- 
tions — the  point  where  all  the  rays  of  revelation  . 

meet,  (the  Jewish  system  being  only  preparatory  ^ nstiamty. 
to  it,  though  very  important  in  that  view,)  it  will  manifest 
God’s  benevolent  desire  to  guide  and  influence  mankind  aright, 
in  respect  both  to  their  present  and  future  welfare.  When  we 
learn  the  spirit  and  the  requirements  of  Christianity ; when 
we  become  acquainted  with  its  practical  tendencies ; how  it 
prepares  men  in  the  temper  of  their  minds,  not  only  for  a bet- 
ter world,  but  to  enjoy  greater  happiness  in  this;  how  it  ele- 
vates their  understanding  and  improves  their  social  condition, 

2^ 


18 


INTRODUCTION. 


we  cannot  but  be  impressed  with  a sense  of  the  divine  mercy, 
in  the  invaluable  gift.  Indeed,  no  finite  mind  can  fully  con- 
ceive the  importance  of  the  gospel,  as  the  instrument  in  God’s 
hand  of  effecting  the  salvation  of  souls.  But  we  might  enter- 
tain something  like  an  adequate  conception,  of  the  temporal 
blessings  conferred  by  this  system  on  a fallen  race.  There 
has  been,  however,  even  among  those  who  have  largely  par- 
ticipated in  these  blessings,  a remarkable  failure  duly  to  ap- 
preciate the  benignant  influence  of  Christianity  in  this  world. 
Very  incorrect  ideas  on  this  subject  are  entertained  among  the 
mass  of  mankind,  in  Christian  lands.  The  error,  however, 
is  inexcusable.  We  believe  the  time  is  coming,  when  a very 
difTerent,  and  much  higher,  estimate  of  the  gospel  will  be 
formed,  in  its  effects  not  only  on  the  spiritual,  Wt  on  the  tem- 
poral and  social  condition  of  man.  It  will  be  felt  how  much 
we  are  indebted  to  it,  for  all  the  real  blessings  we  enjoy  in 
this  life. 

6.  A consideration  of  the  kind  we  speak  of,  will  furnish 
Christians  with  a powerful  incentive  to  unite  in  diffusing  a 
Affords  a knowledge  of  Christianity.  Judging  from  their 
strong  incen-  own  experience  of  its  power,  they  can  but  view 
live  for  uni-  this  religion  as  the  only  corrective  of  a false  faith 
ting  to  spread  ^nd  a wicked  practice,  and  such  indeed  is  the  fact. 

nstianity.  which,  by  a moral  influ- 

ence, can  displace  others.  It  acknowledges  no  true  religion 
except  its  own,  and  never  tolerates  any  other.  Indeed,  in  its 
principles,  it  is  hostile  to  every  other  religion,  and  makes  a 
war  of  extermination  against  all  superstition,  idolatry,  false 
worship,  unbelief,  and  vice.  In  early  times,  it  extinguished 
the  religion  of  pagan  Rome,  because  it  would  have  no  com- 
petitor, because  it  would  own  no  associate.  And  it  has  since 
extended  itself,  only  by  displacing  other  religions,  through  a 
moral  influence.  The  peaceful  exertions  of  its  friends  and 
subjects,  have  been  the  means  of  its  triumphs  hitherto,  and 
will  doubtless  continue  so  to  be,  if  those  triumphs  are  con- 
tinued. Christians  reading  the  sad  story  of  the  debasing  su- 
perstitions and  idolatries  that  still  spread  fiver  the  world,  must 
feel  powerfully  prompted  to  unite  their  energies  in  the  wide 
and  universal  dissemination  of  their  religion.  And  it  is  a 
pleasing  reflection,  constituting  the  great  encouragement  of 
their  labours,  that  the  divine  light  of  Christianity  will  one 
day  dispel  all  the  deep  moral  darkness  which  still  covers  a 
large  portion  of  the  earth.  That  darkness  will  vanish,  as 
fast  as  the  Sun  of  righteousnes.s  shall  arise  upon  the  world, 
with  healing  in  his  wings. 


INTRODUCTION. 


19 


Finally ; it  is  delightful  to  go  forward  in  our  contemplations 
to  the  time  when  there  shall  be  one  religion  among  men,  and 
but  one.  That  time  is  destined  to  arrive.  The 
voice  of  prophecy  has  declared  it.  “ In  the  last  Th^i’e  will  at 
days,  the  mountain  ot  the  Lord  s house  shall  be  j-eli^-ion. 
established  in  the  top  of  the  mountains  and  shall 
be  exalted  above  the  hills,  and  all  nations  shall  flow  unto  it.” 
And  he  who  founded  this  religion,  said  in  the  days  of  his  hu- 
manity, “ And  other  sheep  I have  which  are  not  of  this  fold  : 
them  also  I must  bring,  and  they  shall  hear  my  voice  ; and 
there  shall  be  one  fold  and  one  shepherd.”  After  all  the  con- 
flicting views  of  mankind  on  the  subject  of  religion ; after  all 
the  diversified  forms  of  error,  there  shall  come  a period  of 
blessed  unanimity,  and  of  the  universal  prevalence  of  the 
truth.  There  will  be  but  one  religion,  and  that  one,  the  glo- 
rious gospel  of  our  salvation. 

It  is  not,  however,  to  be  inferred  that  there  may  not  be  dif- 
ferent evangelical  denominations  of  Christians ; since  we  are 
by  no  means  permitted  to  believe,  that  there  will  ever  be  sin- 
less perfection  on  earth.  The  existence  of  these  denomina- 
tions, all  “ holding  the  head” — the  same  great  distinguishing- 
principles,  and  exercising  a mutual  liberality  of  feeling  in  re- 
spect to  the  less  important  parts  of  the  system,  is  not  in- 
consistent with  unanimity  in  the  sense  here  understood. 
In  this  case,  one  religion  may  be  said  to  prevail,  and  only 
one,  throughout  the  earth,  and  among  all  nations.  It  will 
be  one  in  its  essential  peculiar  features,  and  one  in  the  spirit 
and  in  the  practices  which  will  characterize  the  human 
family.  In  different  sections,  in  different  divisions,  supposing 
that  all  are  not  to  coalesce  in  one  particular  denomination, 
will  the  church  universal  move  on,  in  her  bright  career,  each 
harmonizing  essentially  with  the  other,  and  all  conspiring  to 
advance  the  common  object  of  the  believer’s  high  calling  in 
Christ  Jesus. 


PART  I. 

HISTORY  AND  RELIGIOUS  CEREMONIES  OF  THE  JEWS. 


CHAPTER  I. 

HISTORY  OF  THE  JEWS. 

An  account  of  the  religion  of  the  Jews,  may,  with  great 
propriety,  be  preceded  by  a succinct  history  of  that  people. 
A recent  interesting  historian*  has  pronounced  them,  without 
reference  to  their  religious  belief,  as  “ among  the  most  re- 
markable people  in  the  annals  of  mankind.”  Contemplated 
in  connexion  with  their  religion,  and  as  a means  of  under- 
standing it  more  fully,  their  history  claims  our  history- 

attention,  more  than  that  of  any  other  nation.  It  of  the  Jews 
instructs  us  in  a different  manner  from  that  of  peculiarly  in- 
any  other,  because  it  brings  directly  into  view  structive. 
the  divine  dealings  with  them. 

The  Jews,  in  the  early  periods  of  their  history,  are  known 
under  the  more  general  name  of  Hebrews  or  Israelites,  who 
constituted  a community  of  which  the  .Tews,  as 
they  were  afterwards  denominated,  were  only  a name, 

part.  The  origin  of  their  name,  and  the  circumstances  of 
their  separation  from  the  associated  tribes,  will  appear  in  the 
course  of  our  narrative.  This  distinguished  race,  commonly 
called  the  people  of  God,  • was  derived  from  Descended 
Abraham,  lineally  descended  in  the  tenth  gene-  from  Abra- 
ration  from  Shem,  the  eldest  son  of  Noah.  His 
calling  of  God,  which  took  place  1921  years  B.  C.  is  a re- 
markable event  in  history,  and  deserves  a brief  notice. 

In  obedience  to  the  command  of  God,  Abraham,  who  was 
a son  of  Terah,  the  head  of  a pastoral  family,  left  Ur  in  Chal- 
dea, his  native  country,  and  dwelt  with  his  father  Abraham, 
in  Haran.  Ur  was  a district  to  the  north  east  called  out  of 
of  that  region,  which  lies  above  the  confluence  Chaldea, 
of  the  Tigris  and  Euphrates,  and  became  afterwards  the  seat 
of  the  great  Babylonian  monarchy.  Haran  was  a city  situ- 
ated in  the  north  west  part  of  Mesopotamia.  The  former 
place,  from  the  signification  of  the  name,  was  supposed  to  he 
particularly  infected  with  idolatry,  and  hence  the  reason  of 
♦ Rev.  II.  H.  Milmau. 


22 


HISTORY  OF  THE  JEWS. 


the  command,  connected  with  the  purpose  of  God  to  make 
Abraham  the  father  of  a great  and  peculiar  nation.  By  the 
Into  Canaan  command,  after  Terah’s  death,  he  went 

into  the  land  of  Canaan,  which  God  promised  to 
his  posterity.  They  were  to  be  included  within  the  bounda- 
ries of  that  country. 

The  divine  design,  in  thus  setting  apart  one  family  from  the 
rest  of  mankind,  was  to  preserve  the  true  religion  in  the 
God’s  desio-n  the  existence  of  which  became  endan- 

herein,  was’^o  gered  by  the  prevalence  of  polytheism,  and  to 
preserve  the  prepare  the  way  for  the  great  work  of  redemp- 
uue  religion,  Jesus  Christ.  God  promised  to  protect, 

bless,  and  multiply  his  posterity  in  an  extraordi- 
nary manner,  and  made  the  significant  and  cheering  declara- 
tion, applicable  to  the  Saviour,  who,  according  to  the  flesh, 
descended  in  the  line  of  Abraham,  that  in  his  seed  all  the  fa- 
milies of  the  earth  should  be  blessed. 

Abraham  having  acquired  a name  by  his  wealth  and  piety, 
and  having  passed  through  various  scenes  of  prosperity  and 
Leaves  Isaac  trial,  died  at  an  advanced  age,  leaving  behind  him 
as  the  child  of  several  sons,  of  whom  only  Isaac  was  the  child 
promise.  Qf  promise.  Ishmael,  by  Flagar,  the  maid  of 
Abraham’s  wife,  became  the  progenitor  of  a distinct  tribe  or 
nation.  The  Arabs,  to  this  day,  claim  to  be  descended  from 
the  son  of  Hagar.  Two  sons  were  the  progeny  of  Isaac,  viz. 
The  sons  of  Esau  and  Jacob,  the  former  of  whom  sold  his 
Isaac  are  Esau  birth-right  to  Jacob,  who  also,  by  artifice,  obtain- 
and  Jacob.  eJ  his  father’s  blessing.  Esau  was  the  ancestor 
of  the  Edomites  or  Idumeans.  In  the  line  of  Jacob,  whose 
The  Israelites  changed  to  Israel,  were  the  Israelites 

descended  in  descended.  His  twelve  sons  gave  the  names  to 
the  line  of  Ja-  the  twelve  tribes,  of  which  the  nation  was  corn- 
cob- posed.  Jacob  closed  an  eventful  life,  1689  years 

B.  C.  in  making  a prophetic  declaration  of  the  future  state  of 
his  descendants,  and  the  period  of  the  coming  of  the  Messiah. 
He  had  previously  been  brought  out  of  Canaan  into  Egypt, 
by  means  of  his  son  Joseph,  whom  his  brethren  through 
envy  and  malice  sold  into  that  country. 

, The  different  occurrences  by  which  Joseph  became  minis- 
ter to  the  king  of  Egypt,  speak  the  immediate  interposition  of 
divine  providence,  which  was  preparing  for  the  accomplish- 
ment of  the  promises  made  to  the  patriarch  Abraham.  Of 
these  occurrences,  which  carry  on  the  history  of  the  Hebrews 
for  a period,  the  following  summary  is  given. 

Joseph,  who  was  much  loved  by  his  father,  and  hated  by  his 


HISTORY  OF  THE  JEWS. 


23 


brethren,  upon  a certain  occasion,  which  was  presented,  fell 
into  the  power  of  the  latter,  who  sought  to  slay 
him.  This  horrid  design,  however,  being  pro-  . Occurrences 
videntially  prevented,  they  availed  themselves  of  ^ ^ 

the  opportunity  of  selling  him  to  a company  of 
Ishmaelite  slave  merchants,  who  carried  him  into  Egypt, 
where  he  was  bought  by  Potiphar,  an  officer  of  the  court. 
Here,  at  length,  he  was  wrongfully  thrown  into  prison,  by  a 
false  accusation  of  Potiphar’s  wife  ; but  being  proved  lo  be  an 
interpreter  of  dreams,  he  was  released  from  his  confinement, 
and  introduced  to  the  notice  of  Pharaoh,  the  Egyptian  king, 
who,  on  a certain  occasion,  wanted  his  services  in  this  capa- 
city. His  success  in  interpreting  the  king’s  dreams,  and  his 
subsequent  conduct,  procured  for  him  the  highest  distinction  ; 
and  he  became  the  administrator  of  the  government.  During 
the  famine  which  he  had  predicted  in  interpreting  those 
dreams,  and  which  reached  the  land  of  Canaan,  all  his  bre- 
thren, except  Benjamin,  came  to  him,  to  buy  corn.  Joseph 
knew  them,  although  they  did  not  know  him ; and  by  an  in- 
nocent contrivance,  having  brought  them  into  Egypt  the  second 
time,  Avith  their  brother  Benjamin,  he  declared  to  them  that  he 
was  Joseph,  whom  they  had  persecuted  and  sold.  Their  sur- 
prise, mortification,  and  terror,  were  at  first  overwhelming ; but 
their  distressing  apprehensions  Avere,  in  due  time,  alleviated 
by  his  assurances  of  pardon  and  kindness ; and  inviting  his 
father  and  the  Avhole  family  into  Egypt,  he  allot-  The  family  of 
ted  them  a portion  of  the  territory.  Here  he  Jacob  or  Israel 
protected  them,  and  under  his  auspices  they  be-  kivited  into 
came  flourishing  and  happy.  ‘ 

Joseph  continued  to  rule  ov^er  Egypt  after  the  death  of  Jacob, 
who  had  sojourned  in  that  country  seA^enteen  years.  His  own 
decease,  which  occurred  1635  years  B.  C.,  left  the  Israelites 
without  a protector.  In  less  than  forty  years  from  this  event, 
they  found  a cruel  tyrant  and  oppressor  in  rp.  y . 
another  king  Avho  knew  not  Joseph.  This  oppres^eT 
king  perceiving  that  the  HebreAvs  had  become  Egypt, 
numerous  and  mighty,  resoh^ed  to  enfeeble 
them  ; and  therefore  condemned  them  to  slavery,  and  ordered 
that  every  new-born  son  among  them  should  be  cast  into  the 
river.  The  object  in  view  AA’-as  defeated ; for  the  people  in- 
creased in  an  unexampled  manner. 

The  history  of  the  Israelites  now  assumed  a A'ery  marked 
character.  Oppressed  by  the  Egyptian  monarch,  they  cried 
unto  God  for  deliA^erance,  and  a divine  deliverance  they  expe- 
rienced. Moses,  a HebrcAV  by  birth,  Avhose  life  Avas  preserved 


24 


HISTORY  OF  THE  JEWS. 


in  an  extraordinary  manner,  notwithstanding  the  edict  of  the 
king,  was  selected  as  the  instrument  of  saving  his  country- 
men, Fie  was  in  due  time  called  to  his  work,  and  after  a se- 
ries of  miracles,  which  he  performed  by  the  divine  assistance, 
he  led  the  people  out  from  before  Pharaoh,  into 
Delivered  region  bordering  on  the  promised  land.  The 

l.ondao-e  in  consequence  to  many  oi  the  Egyptians,  Avas 
that  laud.  their  destruction  ; for  Pharaoh  and  his  army  pur- 
suing the  Israelites  through  the  Red  Sea,  were 
overwhelmed  with  its  waters. 

The  people  were  no  sooner  deliA^ered  from  the  Egyptians, 
than  they  murmured  against  Moses,  on  account  of  the  want  of 
food  ; to  satisfy  them  God  sent  first  a great  quan- 
mur  Sler  tlidr  quails,  and  the  next  morning,  manna,  which 

deliverance.  fell  regularly  every  day  except  on  Sabbath  days, 
during  the  time  in  which  they  remained  in  the 
wilderness.  Again,  the  people  murmured  for  water,  and  Mo- 
ses, by  the  Lord’s  command,  caused  a suppdy  to  issue  from  a 
rock.  At  this  juncture  the  Amalekites  attacked  Israel,  and 
were  defeated  by  Joshua,  avIio  afteiuA^ards  became  their  leader. 
They  receive  people  soon  after  arrived  at  Mount  Sinai, 

the  law  at  Si-  froul  which  God  gave  them  his  law.  During, 
nai.  however,  the  absence  of  Moses  in  the  mount, 

they  were  guilty  of  an  act  of  idolatry,  in  conse- 
quence of  which  three  thousand  of  them  Avere  put  to 
death 

In  the  course  of  the  second  year  after  the  retreat  from 
Egypt,  Moses  numbered  the  children  of  Israel,  from  tAventy 
years  old  and  upAvards,  and  there  AA'ere  found 
nimibcred^^the  hundred  and  three  thousand  five  hundred 
2d.  year  atier  ^ud  fifty  men,  able  to  go  to  Avar,  besides  the  Le- 
their  retreat.  vites.  About  this  time,  tAA'ehm  men  Avere  sent 
to  spy  the  land  of  Canaan,  who,  Avith  the  ex- 
ception of  Joshua  and  Caleb,  reported  unfavourably;  a cir- 
cumstance Avhich  caused  the  people  to  murmur.  Upon  this 
offence,  God  condemned  all  those  Avho  AA'ere  twenty  years  and 
upAvards  Avhen  they  came  out  of  Egypt,  to  die  in  the  AAulder- 
ness,  except  Joshua  and  Caleb.  As  a punishment  for  their 
murmin's,  the  Israelites  began  to  travel  in  the 
dOyeLrhuhe  '^ilcl^'^'uess,  1489  years  B.  C.  At  this  juncture, 
wilderness.  Korah,  Dathan,  and  Abiram,  revolting  against 
Moses,  Avere  swallowed  by  the  earth  with  tAvo 
hundred  and  fifty  of  their  associates.  After  AA'andering  in  the 
Avilderness  forty  years,  and  frequently  rebelling  against  God, 
this  people  Avere  conducted  by  the  hand  of  Moses  in  sight  of 


HISTORY  OF  THE  JEWS. 


25 


Canaan,  when  he  died,  without  entering  it  him-  jy[yggs 
self.  His  death  occurred  on  Mount  Nebo,  in  the  on  mount  Ne- 
land  of  Moab,  after  he  had  first  taken  a view  of  bo. 
the  promised  resting  place  of  Israel. 

The  successor  of  Moses  was  Joshua,  who  has  the  honour 
of  having  conducted  the  people  at  last  into  Canaan.  Having 
led  them  to  the  hanks  of  the  Jordan,  whose  gon- 

waters  divided  to  afford  them  a passage,  he  clucted  the  Is- 
brought  them . safely  over  it,  into  their  fair  inhe-  raelites  into 
ritance.  He  conquered  thirty-one  cities  in  the  Canaan, 
course  of  six  years. 

The  people,  though  they  had  been  highly  favoured,  Avere 
perpetually  inclined  to  forsake  the  Avorship  of  Jehovah,  and 
to  pollute  themseh'^es  Avith  the  abominations  of  the  heathen, 
who  dwelt  among  and  around  them.  For  these  sins,  they 
Avere  repeatedly  brought  into  bondage  and  consequent  distress. 
With  a vieAv  to  their  deliverance  at  such  times, 
certain  leaders,  called  Judges,  Avere  divinely  ap-  ^p^VofThem^^ 
pointed,  who  directed  the  people,  Avith  some  in- 
termission, during  the  space  of  three  hundred  and  fifty  years. 
Occasions  arose  in  Avhich  these  leaders  performed  the  most 
meritorious  services.  They  defeated  the  enemies  of  their 
country,  and  contributed  much  to  establish  the  nation  in  its 
possessions.  The  people  paid  a high  respect  to  these  offi- 
cers, and  also  to  the  priests,  but  they  acknoAvledged  no  other 
king  than  God. 

As  this  state  of  things,  so  long  continued,  became  irksome 
to  the  Israelites,  and  they  desired  a king,  so  as  to  be  like  the 
nations  around  them,  a king  A\ms  granted  to  them,  but  AAUth 
the  expressed  disapprobation  of  their  great  spiritual  Ruler. 
Saul,  the  son  of  Kish,  Avas  the  first  king  of  Israel,  commu 

Having  been  privately  anointed  by  Samuel,  he  pity  of  the  Is- 
AA^as  after AAmrds  publicly  proclaimed,  1079  years  raelites  be- 
B.  C.  The  nomination  of  Saul  took  place  by  comes  a mo- 
divine  instructipn,  but  may  be  admired  on  the 
plainest  principles  of  human  policy.  He  was  Saul  the  first 
selected  from  a tribe  Avhich  could  not  well  be  an  Israel, 

object  of  jealousy,  like  the  great  rival  tribes  of  Judah  and 
Ephraim,  and  he  belonged  to  a part  of  the  country  which 
Avas  most  exposed  to  enemies,  and  which  of  course  felt  most 
interested  in  repelling  them.  Besides,  nature  had  marked 
him  out  for  no  common  man.  He  possessed  a tall  and  stri- 
king person — an 'eminent  distinction  in  the  East — and  he 
proved  himself,  at  times,  capable  of  lofty  aims.  His  reign 
was  pro.sperous  at  first;  he  gained  important  victories  oati’ 


26 


HISTORY  OF  THE  JEWS. 


his  eneiriius,  particularly  the  Ammonites,  Philistines,  and 
Amalekites ; but  his  evil  propensities  at  length  obtaining  the 
mastery  over  him,  he  spent  the  last  part  of  his  life  in  a most 
unhapp3^  manner,  and  met  with  signal  disasters  and  ill  suc- 
cess in  the  management  of  his  kingdom.  He  perished 
. miserably.  Being  at  war  with  the  Philistines, 
erab?y  army  was  routed,  three  of  his  sons  were 

slain,  and  he  himself  having  received  a wound, 
and  fearing  to  fall  into  the  hands  of  his  enemies,  took  a 
sword  and  fell  upon  it. 

He  was  succeeded  by  David,  who  had  been  previously 
anointed  king.  This  prince  reigned  at  first  only  over  the 
tribe  of  Judah;  but  after  the  death  of  Ishbo- 
ceeds'saul^^^'  ^ Saul,  who  had  assumed  the 

government  of  the  tribes,  he  reigned  over  the 
whole  of  Israel.  He  spent  a very  active  and  perilous  life, 
and  among  the  people  whom  he  conquered  were  the  Philis- 
tines, the  Moabites,  the  Ammonites,  and  the  Syrians.  By  his 
wise  and  vigorous  administration  he  raised  his  people  to  the 
highest  pitch  of  national  prosperity  and  happiness.  He  had, 
towards  the  latter  part  of  his  reign,  some  domestic  troubles, 
and  was  in  danger  from  an  insurrection  of  his  subjects,  a por- 
tion of  whom  had  attached  themselves  to  his  ambitious  son 
Absalom  ; but  he  lived  to  see  his  enemies  destroyed,  and  he 
left  a rich  and  flourishing  realm  to  his  successor. 
ISC  aiactei.  though  he  greatly  erred  in  one  or  twm 

instances,  was  a man  of  distinguished  talents,  bravery,  and 
piety.  As  a composer  of  sacred  poetry  for  the  use  of  the 
church,  he  wall  be  remembered  and  admired  to  the  end  of 
the  world. 

The  wise  and  rich  Solomon  was  his  son  and  successor. 
From  the  accession  of  this  prince  to  the  throne  of  the  Israel- 
Solomon  king  ites,  a period  of  profound  peace  and  prosperity 
of  Israel.  was  enjoyed  by  that  people  throughout  his  reign. 
The  most  important  undertaking  of  Solomon  was  the  build- 
ing and  dedication  of  the  temple  of  the  Lord  at  Jerusalem. 
This  temple  was  completed  in  seven  years.  It  was  a most 
Builds  the  magnificent,  sumptuous,  and  costly  edifice.  The 
temple.  value  of  the  materials,  and  the  perfection  of  the 

workmanship,  rank  it  among  the  most  celebrated  structures  of 
antiquity.  It  was  not  very  large,  being  little  more  than  ninety 
feet  in  length,  thirty  in  breadth,  and  forty-five  in  height ; but 
was  finely  proportioned,  and,  together  with  a grand  porch, 
was  splendidly  ornamented. 

As  soon  as  Solomon  had  finished  this  noble  structure,  he 


HISTORY  OF  THE  JEWS.  27 

employed  his  artificers  upon  three  other  buildings,  two  for 
himself,  and  a third  for  Pharaoh’s  daughter.  He 
was  occupied  a] mo-st  thirteen  years  in  erecting  structures'^ 
them ; so  that  he  finished  three  famous  edifices, 
with  all  their  costly  furniture,  utensils,  and  ornaments,  within 
the  space  of  twenty  years.  To  supply  all  these,  and  his  other 
vast  expenses,  he  built  a navy  upon  the  coast  of 
the  Red  sea,  and  put  it  under  the  care  of  some  weaUh. 
expert  Tyrian  sailors,  who,  with  his  own  men, 
w^ent  with  it  to  Ophir,  which  Avas  probably  situated  on  some 
part  of  the  eastern  coast  of  Africa,  and  in  about  three  years 
brought  back  an  immense  weight  of  gold  and  silver,  besides 
several'  kinds  of  precious  stones,  spices,  ebon}^  and  other 
rarities.  Besides  these,  there  was  the  traffic  of  the  Mediter- 
ranean, carried  on  through  the  Tyrian  merchants,  and  the 
inland  commerce  of  Egypt,  Arabia,  and  Assyria,  all  of  Avhich 
were  highly  important.  From  these  various  sources  it  was, 
that  the  precious  metals,  and  all  other  valuable  commodities, 
were  in  such  abundance,  that,  in  the  figurative  language  of 
the  sacred  historian,  “ silver  was  in  Jerusalem  as  stones,  and 
cedar  trees  as  sycamores.” 

Besides  the  Avorks  already  mentioned,  Solomon  built  some 
fortresses  in  Lebanon,  probably  to  secure  a free  communica- 
tion betAA'een  his  kingdom  and  that  of  Syria.  He 
built  two  cities,  as  stations,  to  protect  his  inland  cities  of  Tod- 
commerce;  these  Avere  Tadmor  and  Baalath,  the  mor  and  Baal- 
one  the  celebrated  Palmyra,  and  the  other  Baal- 
bee.  These,  and  many  others,  Avhich  time  forbid  us  to  par- 
ticularize, Avmre  the  Avorks  by  Avhich  his  peaceful  reign  AA*as 
distinguished.  No  AAmrs  occurred,  except  in  the  instance  of 
bringing  under  his  yoke  the  remainder  of  the  Canaanites,  and 
making  them  tributary. 

Solomon  exceeded  in  AA'isdom  all  Avho  Avent  before  him ; 
but  in  his  old  age  he  took  many  wives  and  concubines  out  of 
the  idolatrous  nations  around  him,  Avho  cor-  tt- 
rupted  his  heart.  The  Lord,  therefore,  declared 
by  the  prophet  Abijah,  that  he  AAmuld  divide  the  kingdom 
after  his  death,  and  gi\^e  ten  tribes  to  Jeroboam,  one  of  his 
domestics.  As  an  immediate  punishment  of  his  effeminacy 
and  idolatry,  the  Lord  stirred  up  certain  adversaries  against 
him;  and  though  the  principal  evil  threatened  against  Israel, 
Avas  not  to  occur  in  his  day,  yet  he  had  the  mortification  of 
knoAving  that  it  umuld  be  inflicted  under  the  administration 
of  his  son,  and  that  his  OAvn  conduct  AA*as  the  procuring  cause. 
We  cannot  but  think  that  he  repented  of  his  uAvful  defection 


28 


HISTORY  OF  THE  JEWS. 


from  duty,  though  nothing  is  recorded  in  the  Bible  on  this 
subject;  and  it  is  certain  that  all  ought  to  be  profited  by  the 
memorials  which  he  has  left  of  his  wisdom,  and  by  his  sound 
religious  maxims.  He  died  after  a reign  of  forty  years,  and 
with  him  expired  the  glory  and  the  power  of  the  Hebrew 
monarchy. 

Rehoboam,  the  son  of  Solomon,  began  to  reign  over  the 
Israelites  975  years  B.  C.  Having  refused  to  lighten  the 

Rehoboam  yoke  his  father  had  imposed  on  his  subjects,  ten 
succeeds  Solo-  tribes  revolted,  and  followed  Jeroboam,  as  had 
been  denounced  by  the  prophet.  The  tribes  of 
Judah  and  Benjamin  alone  remained  faithful  to  Rehoboam. 

The  national  Thus  the  national  union  was  dissolved,  and 
union  dissolv-  the  Hebrew  kingdom  never  recovered  this  fatal 
blow.  From  this  time  Judah  and  Israel  are 
separate  kingdoms.  Although  Relioboam,  at  first,  thought 
of  having  recourse  to  arms  to  compel,  if  possible,  the  revolted 
portion  of  his  people  to  submission,  he  thought  better  of  the 
subject,  and  turned  his  attention  wholly  to  the  fortifying  of  his 
own  dominions. 

The  kingdom  of  the  Ten  Tribes,  or  the  Israelites,  was 
governed  by  a succession  of  vicious  and  idolatrous  monarchs; 
Jeroboam  king  wars  and  feuds,  treachery  and  murder, 

of  the  Ten  marked  their  history  in  a shocking  manner. 

Tribes.  Jeroboam,  the  son  of  Nebat,  of  the  tribe  oi 

Ephraim,  was  their  first  king.  It  is  emphatically  said  of  him 
in  scripture,  that  he  made  Israel  io  sin.  To  prevent  his  sub- 
jects from  going  to  Jerusalem  to  sacrifice,  which  place  he 
feared,  might  become  again  the  centre  of  the  na- 
lo  Sn^^^  tional  union,  he  set  up  two  golden  calves,  the 

one  in  Bethel  and  the  other  in  Dan,  which  the 

people  worshipped.  Concerning  these  calves  it  has  been 
observed,  that  they  were  not,  strictly  speaking,  idols,  but  were 
speciously  contrived  as  symbolical  representations,  probably 
preserving  some  resemblance  to  the  cherubim,  of  which  the 
ox  was  one  of  the  four  constituent  parts.  Still,  they  were  set 
up  in  no  less  flagrant  violation  of  the  law,  than  if  they  had 
been  the  deities  of  Egypt,  to  which  they  bore  a great  likeness. 
For  this  conduct  God  declared  that  his  whole  house  should 

Defeated  in  be  cut  off.  In  a conflict  with  Abijah,  the  king 
war  by  the  of  Judah,  .Teroboam  was  totally  defeated,  with 
king  of  Judah.  j^gg  hundred  thousand  men.  The 

disaster  preyed  on  his  mind,  and  he  never  after  recovered 
his  power  or  enterprise. 

He  was  succeeded  by  Nadab,  his  son  who  had  for  his 


HISTORY  OF  THE  JEWS. 


29 


successors  Baasha,  Elali,  and  Zimri.  The  wickedness  of 
these  kings  is  the  most  remarkable  circumstance 
in  their  reigns.  Zimri  enjoyed  the  crown  only  wicked  kings 
seven  days.  The  beautiful  city  Tirzah,  in  which  succeed  as  Na- 
he  was  besieged  by  Omri,  being  taken,  he  burnt 
himself  to  death  in  his  palace.  Omri  then  occu-  ’ 
pied  the  throne ;he  built  Samaria,  or  transferred  the  royal  re- 
dence  to  that  place,  which  thenceforth  became  the  capital  of 
his  kingdom,  and  was  so  long  the  hated  rival  of  Jerusalem. 

The  apostacy  of  the  ten  tribes,  and  the  Avickedness  of  their 
kings,  did  not  reach  their  height  till  the  accession  of  Ahab, 
the  son  of  Omri,  B.  C.  919.  This  prince  mar-  Ahab  king  of 
ried  Jezebel,  the  fierce  and  cruel  daughter  of  the  Israel, 
king  of  Sidon.  Under  her  influence,  the  Sido- 
nian  worship  of  Baal,  the  sun,  was  introduced ; EsUblishes 
his  temples  were  openly  built  and  consecrated;  ^ ^ U- 

and  this  cruel  and  persecuting  idolatry  threatened  to  exter- 
minate the  ancient  religion.  The  prophets  were  put  to  death, 
one  hundred  only  having  escaped  by  lying  concealed  in  a 
cave;  yet  these  intrepid  defenders  of  the  God  of^  The  prophets 
their  fathers  still  arose  to  remonstrate  against  remonsuate 
these  impious'innovations ; till,  at  length,  Elijah,  against  the 
the  greatest  of  the  ^vhole,  took  up  the  contest,  'wickedness  of 
and  defied  and  triumphed  over  the  cruelty,  both  his  wife!' 
of  the  king  and  his  blood-thirsty  consort.  They  ’ 
each  perished  miserably;  their  death  happening  by  God’s 
avengingon  them  the  blood  of  Naboth,  whom  they  had  killed, 
because  he  refused,  as  the  law  of  Moses  enjoined  him,  to  sell 
them  the  fee  of  the  inheritance  of  his  father.  Ahab  was  slain 
in  battle  by  a random  shot,  as  had  been  foretold  by  Micaiah 
the  prophet;  Jezebel  perished  at  Jehu’s  command,  by  being 
precipitated  from  a Avindow  according  to  the  prophecies  of 
Elijah. 

Ahaziah,  Jehoram,  Jehu,  Jehoahaz,  and  Jehoash,  were  the 
successors,  in  turn,  of  Ahab ; but  they  heard  and  saAV,  uncon- 
cerned, the  miracles  of  Elijah  and  Elisha,  whom 
God  made  use  of  in  endeavours  to  bring  the 
Israelites  to  repentance.  It  is  unnecessary  to  Jehomm' 
notice  each  of  these  kings  in  the  separate  acts  of  Jehu,  &c. 
their  reigns.  Of  Jehu  it  may  be  observed,  that  he  kingsofasimi 
was  a captain  under  Jehoram,  was  anointed  king  character, 
by  the  prophet  Elisha  ; and  though  a wicked  man,  was  the  in- 
strument of  executing  the  Lord’s  vengeance  upon  his  impious 
contemporaries.  He  killed  Jehoram  and  the  seventy  sons  of 
Ahab ; and  after  having  slain  all  the  priests  of  Baal,  he  de- 
3* 


30 


HISTORY  OF  THE  JEWS. 


stroyed  the  images,  and  the  house  of  their  god.  Concerning 
Jehoash  it  must  be  remarked,  that  he  was  successful  as  a war- 
rior. He  defeated  Benhadad,  king  of  Syria,  in  three  battles. 
In  a war  against  Amaziah,  king  of  Judah,  he  took  him  prison- 
er, broke  down  the  wall  of  Jerusalem,  plundered  the  temple 
and  the  king’s  palace,  and  carried  away  the  spoil  to  Samaria. 

The  kingdom  of  Israel  now  began  to  recover  its  strength, 
after  having  been  brought  low,  under  its  latter  kings,  by  the 
Israel  recovers  power  of  Syria.  Jeroboam  II.  an  able  prince,  had 
its  strength  succeeded  Jehoash,  B.  C.  822,  and  pursuing  his 
under  Jerobo-  father’s  successes,  re-established  the  whole  fron- 
tier,  from  Hamath  to  the  Dead  sea  ; even  Damas- 
cus, the  Syrian  capital,  surrendered  to  his  forces.  But  the 
kingdom  which  was  to  remain  in  the  line  of  Jehu  to  the  fourth 
generation,  at  the  death  of  Jeroboam,  fell  into  a 
archTfoHows'  state  of  anarchy.  At  length,  after  eleven 

years  of  tumult,  his  son  Zachariah  obtained  the 
sceptre,  but  was  speedily  put  to  death  by  Shallum ; Shallum, 
in  his  turn,  by  Menahem  ; Menahem,  a sangui- 
and  othei"  sue-  reigned  ten  years  during  which 

ceed.  the  fatal  power  of  the  great  Assyrian  empire 

was  rapidly  advancing  to  universal  conquest. 
Pul,  the  monarch  who  ruled  at  Nineveh,  was  now  pushing 
his  victories  over  Syria,  and  began  to  threaten  the  independ- 
ence of  Israel.  Menahem  only  delayed  the  final  servitude, 
by  submission  and  tribute,  which  he  wrung  from  his  people 
by  heavy  exactions.  This  prince  was  succeeded  by  his  son, 
Pekahiah,  who,  in  ten  years  after,  was  put  to  death  by  a new 
usurper,  Pekah,  the  son  of  Remaliah. 

The  dissensions  between  Israel  and  Judah,  which  had  all 
along  existed,  now  arose  to  a great  height.  Pe- 
Pekah,  the  ^^as  the  last  able  or  powerful  king  of  the 
oTlsmef  tribes.  In  conjunction  with  Rezin,  king  of 

Syria,  he  made  war  against  Judah.  In  one  of 
' the  engagements,  Judah  lost  one  hundred  and  twenty  thou- 
sand men,  and  many  more  were  carried  into  captivity.  These 
latter,  however,  were  soon  restored  to  their  homes.  The  king- 
dom of  Israel  was  now  fast  hastening  to  its  end.  Pekah  was 
assassinated ; another  period  of  anarchy  lasted  for  several 
years,  till  at  length  the  sceptre  fell  into  the  feeble  hands  of 
Hoshea,  who  had  instigated  the  murder  of  Pekah.  A new 
and  still  more  ambitious  monarch,  Shalmaneser,  now  wielded 
the  power  of  Assyria.  Hoshea  attempted  to  avert  the  final 
subjugation  of  his  kingdom  by  the  payment  of  a tribute,  but 
being  detected  in  a secret  correspondence  with  the  k ing  of  Egypt, 


HISTORY  OF  THE  JEWS. 


31 


called  So,  the  Assyrian  marched  into  the  king-  The  king- 
dom, besieged  Samaria,  which  after  an  obstinate 
resistance  of  three  years,  surrendered,  and  thus  Assyrian 
terminated  for  ever  the  independent  kingdom  of  power  and  ex- 
Israel.  ists  no  more. 

Pul  and  Tiglath  Pileser  had  already  swept  away  a great 
part  of  the  population  from  Syria,  and  the  Transjordanic 
tribes  : and  Shalmaneser,  after  the  capture  of  Samaria,  carried 
off  vast  numbers  of  the  remaining  tribes  to  a mountainous  re- 
gion between  Assyria  and  Media.  From  this  period,  history 
loses  sight  of  the  ten  tribes  as  a distinct  people.  A few  re- 
mained in  their  native  country,  and  became  intermixed  with 
strano’ers.  The  descendants  of  these  mingled  , . i 

races  were  aiterwards  known  by  the  name  ot  became 

Samaritans.  What  became  of  those  who  were  of  the  ten  tribes 
carried  away,  is  a matter  of  conjecture  to  this  of  whom  the 
day.  Some  suppose  that  they  were  totally  lost 
and  absorbed  in  the  nations  among  whom  they  away, 
settled.  The  learned  Prideaux  is  of  this  opinion.  Others 
find  reason  to  believe  that  they  still  exist  in  some  unknown 
and  inaccessible  regions,  w^here  they  await  the  final  restoration 
of  the  twelve  tribes  to  their  native  land.  Others  even  trace 
the  Jewish  features,  language,  and  religion,  in  different  tribes, 
such  as  the  Afghans  of  India,  or,  wuth  still  more  improbabi- 
lity, the  aborigines  of  America. 

To  return  to  the  period  when  the  nation  of  Israel  was  sepa- 
rated into  two  great  communities,  we  have  to  observe,  that 
Rehoboam,  whose  sceptre  w^as  confined  to  the  Rehoboam 
tribes  of  Judah  and  Benjamin,  had  scarce  conti-  king  of  Judah 
nued  three  years  in  the  service  of  the  true  God,  fell  into  idola- 
before  he  fell  into  the  idolatry  of  the  border- 
ing  nations.  For  this  enormity,  God  stirred  up  a potent  ad- 
versary against  ^im,  Shishak,  king  of  Egypt,  who  took  many 
of  his  fenced  cities,  and  plundered  the  treasures  of  the  tem- 
ple and  palace  of  Solomon. 

Concerning  the  kings  of  Judah  after  this  time,  it  may  be  re- 
marked in  general,  that  several  of  them  were  good  and  pious 
men,  and  adhered  to  the  worship  of  Jehovah. 

Others  of  them  imitated  the  profligate  kings  of 

Israel.  The  people  whom  they  governed,  and  Jews.'  ^ 

who  have  survived  to  the  present  time,  are  called 

Jev)s,  in  distinction  from  Israelites,  the  name  once  applied  to 

the  whole  twelve  tribes. 

The  successor  of  Rehoboam  was  Abijah,  who  assumed  the 
government  B.  C.  958,  and  reigned  three  years.  His  reign 


32 


HISTORY  OF  THE  JEWS. 


was  signalized  by  his  victory  over  Jeroboam,  as 
su^e^or  ^of  i‘<?lated.  Asa,  his  son,  next  ascended  the 

Rehoboam,  throne,  who  proved  to  be  a prudent  and  religi- 
ous prince.  The  first  ten  years  of  his  reign  were 
blessed  with  peace.  At  the  expiration  of  that  time,  he  saw 
his  kingdom  attacked  by  a prodigious  number  of  Cushites, 
with  Zerah,  the  Ethiopian,  at  their  head.  Asa,  relying  on  the 
God  of  armies,  repelled  them  with  success.  He 
pursued  the  whse  policy  of  establishing  the  nation- 
al religion  in  all  its  splendour  and  influence, 
and  he  had  the  pleasure  of  seeing  multitudes  flock  to  him  from 
several  of  the  revolted  tribes,  whom  his  zeal  drew  away  from 
the  king  of  Israel. 

After  a reign  of  forty-one  years,  Asa  was  succeeded,  B.  C. 
918,  by  his  son,  Jehoshaphat.  This  prince  is  honourably  spo- 
ken of  in  scripture,  for  his  piety  and  justice.  In 
third  year  of  his  reign,  he  sent  some  of  the 
principal  officers  of  his  court,  with  a competent 
number  of  priests  and  Levites,  with  copies  of  the  Pentateuch, 
to  instruct  his  people,  throughout  his  kingdom,  in  the  true  re- 
ligion. At  the  same  time,  he  fortified  all  the  considerable 
places  of  the  land,  and  put  garrisons  in  them,  as  well  as  in 
those  which  his  father  had  taken  from  the  kings  of  Israel. 

The  nation  kingdom  was  in  a high  state  of  prosperity ; 
is  prospered,  both  the  Philistines  and  Arabs,  were  reduced  to 

Jehoram  the  necessity  of  paying  tribute.  Jehoshaphat  \vas 
and  Ahaziah  succeeded  by  his  son  Jehoram,  and  his  grandson 
kings.  Ahaziah,  who  had  for  his  successor  the  princess 

Athaliab,  in  whose  reign  the  affairs  of  Judah  altered  for  the 
worse.  Jehoram  having  married  Athaliah,  daughter  of  Ahab, 
was  seduced  into  the  idolatry  of  that  wicked  family,  which 
drew  upon  him  the  vengeance  of  heaven.  Jehoram  and 
Ahaziah,  with  the  greater  part  of  the  royal  family,  were  slain 
about  the  same  time  with  those  of  Israel,  by  Jehu,  who  ima- 
gined them  to  be  friends  and  allies  of  the  house  of  Ahab. 
The  kingdom  Athaliah  showed  herself  a worthy  descendant  of 
suffers  under  that  wicked  stock,  and  the  most  bloody  scenes  de- 
Athaliah.  royal  palace  of  Jerusalem.  She  seized 

the  vacant  throne,  massacred  all  the  seed  royal,  excepting  one 
child,  Joash,  who  was  secreted  in  the  temple  by  his  father’s 
sister,  the  wife  of  the  high  priest.  Athaliah  maintained  her 
oppressive  government  for  six  years,  during  which  the  temple 
was  plundered,  and  the  worship  of  Baal  established.  She 
met  with  a deserved  fate. 

Joash  succeeded  Athaliah.  He  reigned  with  justice,  as  long 


HISTORY  OF  THE  JEWS. 


83 


Falls  by  a 
conspiracy. 

Azariel  his 
successor. 


as  Jehoiada  the  high  priest  lived.  After  his  death  having  fallen 
into  idolatry,  Zechariah,  the  son  of  Jehoiada,  re-  Joash  suc- 
proved  him  for  this  sin,  and  was  stoned  by  the  ceeded  Atha- 
king’s  order.  God  then  raised  against  him  the 
king  of  Syria,  who  plundered  Jerusalem.  His  own  servants 
also  conspired  against  him,  and  slew  him  in  his  bed,  in  the 
fortieth  year  of  his  reign.  The  first  act  of  Ama- 
ziah,  the  son  and  successor  of  Joash,  was  to  do  rei^Td^rtVrst 
justice  on  the  murderers  of  his  father ; but  with  success, 
merciful  conformity  to  the  law,  unusual  in  such 
times,  he  did  not  involve  the  children  in  the  treason  of  their 
fathers.  This  prince  was  prospered  in  the  early  part  of  his 
reign,  but  his  success  in  war  filled  his  heart  wdth  pride  and 
vanity.  His  subjects  having  become  disaffected  towards  him, 
he  fell  a victim  to  a conspiracy  "within  the  walls 
of  his  palace ; he  fled  to  Lachish,  but  was  slain 
there.  His  son  Azariah,  or  Uzziah,  assumed  the 
royal  power,  809,  B.  C.,  and  commenced  a long, 
religious,  and  therefore  prosperous  reign  of  fifty- 
one  years.  He  made  successful  w’ars  against  the  Philistines, 
and  Arabians.  Intoxicated,  however,  with  prosperity,  he  went 
into  the  temple  to  burn  incense  upon  the  altar,  and  the  Lord 
struck  him  with  leprosy  for  his  presumption.  Jotham  took 
the  reins  of  government,  during  the  life-time  of  _ 
his  father  Uzziah,  and  proved  to  be  a wise  and 
pious  prince. 

The  son  and  successor  of  Jotham  was  Ahaz,  w'hose  impie- 
ties made  his  reign  peculiarly  unfortunate  and  inglorious.  He 
was  scarcely  seated  on  his  throne,  when  his  kingdom  was  in- 
vaded by  the  joint  forces  of  Pekah,  king  of  Israel,  and  Rezin, 
king  of  Syria.  In  his  extremity,  he  had  recourse  to  the  king 
of  Assyria,  whose  assistance  he  purchased  with  all  the  gold 
and  silver  he  could  find  in  the  temple  and  city,  and  with  the 
promise  of  a yearly  tribute.  Delivered  by  the  assistance  of 
Tiglath-pileser  from  his  enemies,  he  forgot  his  danger,  and 
instead  of  adoring  Jehovah,  shut  up  his  temple, 
whilst  he  reared  others  in  every  corner  of  Jem-  tablished  the 
ealem,  and  throughout  the  land  offered  sacrifices  Syrian  wor- 
to  the  Syrian  gods.  In  this  manner  he  finished 
his  impious  reign,  and  was  succeeded  by  his  son,  Hezekiah. 
The  first  act  of  the  new  king  was  to  restore  all  Hezekiah  ra- 
the branches  of  the  worship  of  God,  which  were  formed  the  na- 
entirely  neglected,  in  the  former  reign.  While 
thus  employed,  he  was  blessed  with  success  equal  to  his  piety. 
Finding  himself  strong  enough  to  assert  his  independence,  he 


34 


HISTORY  OF  THE  JE^YS. 


refused  to  pay  the  tribute  which  the  Assyrians  had  exacted 
from  his  predecessor,  and  taking  the  field  against  the  Phi- 
listines, his  arms  were  attended  with  such  success,  that  in  a 
short  time,  he  regained  all  that  had  been  lost  during  the  un- 
fortunate reign  of  Ahaz.  Sennacherib,  the  king  of  Assyria, 
upon  the  refusal  of  Flezekiah  to  comply  with  the  stipulation  of 
Ahaz,  invaded  his  country  with  a large  army.  They  ha,d  just 
returned  from  Ethiopia,  flushed  with  victory,  and  breathing 
destruction  against  the  whole  kingdom  ; but  Hezekiah  trusted 
Is  delivered  in  Grod,  and  thus  was  released  from  danger.  Be- 
from  Sennach-  fore  Sennacherib  had  committed  any  act  of  hos- 
tility  against  Judah,  the  best  part  of  his  army 
was  smitten  by  an  angel  in  one  night.  This  dreadful  judg- 
ment alarmed  the  proud  Assyrian  monarch,  and  caused  him 
to  retire,  with  the  utmost  confusion,  into  his  capital,  where  he 
was  soon  after  assassinated  by  his  two  sons.  Hezekiah  died 
in  peace  in  the  twenty-ninth  year  of  his  reign. 

He  was  succeeded  by  his  son  Manasseh,  a king  to  whose 
crimes  and  irreligion,  the  Jews  mainly  attribute  the  dreadful 
Manasseh  evils,  which  shortly  after  consigned  them  to  ruin 
succeeds  He-  and  slavery.  Abandoned  of  God,  for  a time,  he 
zekiah.  allowed  to  fall  into  the  hands  of  Esar-had- 

don,  the  new  sovereign  of  Assyria.  In  the  dungeons  of  Ba- 
bylon he  learned  wisdom  and  piety.  Upon  his  sincere  re- 
pentance, he  was  permitted  to  regain  not  only  his  liberty,  but 
his  kingdom.  His  son  Amon,  who  succeeded,  following  the 
early  career  of  his  father,  fell  a victim  to  a conspiracy  among 
his  own  officers.  His  successor,  Josiah,  proved 
Josia^h  c^ies  pious  of  all  the  princes  of 

to  the  throne  Judah,  and  quite  reformed  the  Jewish  nation,  a 
and  reforms  circumstance,  which,  for  a time,  suspended  the 
the  people.  judgments  of  heaven  against  that  people.  He 
reigned  thirty-one  years  in  profound  peace.  He  afterwards 
engaged  in  battle  with  the  king  of  Egypt,  in  the  valley  of 
Megiddo,  where  he  received  a wound,  which  occasioned  his 
death. 

The  Egyptian  king,  who  was  Pharaoh  Necho,  on  his  re- 
turn to  Egypt,  took  Jehoahaz,  a son  of  Josiah,  prisoner,  whom 
the  people  had  elected  king  of  Judah,  and  placing  his  elder 
Jehoiakim  brother  on  the  throne,  whose  name  he  changed 
king,  and  does  from  Eliakim  into  Jehoiakim,  compelled  him  to 
wickedly.  pg^y  ^ hundred  talents  of  silver,  and  one  talent 
of  gold,  as  an  acknowledgment  of  vassalage.  Jehoiakim,  al- 
though warned  by  the  writings  of  several  prophets,  to  conduct 
himself  uprightly,  added  every  wickedness  which  invention 


HISTORY  OF  THE  JEWS. 


35 


•could  suggest,  to  the  horrible  abominations  of  his  ancestors. 
At  last  God  gave  him  and  his  city  into  the  hands  Nebuchad- 
of  Nebuchadnezzar,  who  was  just  returned  from  nezzur  took 
the  conquest  of  Egypt.  This  event  happened  in  Jerusalem, 
the  fourth  year  of  Jehoiakim’s  reign.  Jerusalem  was  pillaged, 
and  all  the  most  beautiful  youths  of  the  palace  were  sent  captives 
to  Babylon.  Jehoiakim  was  at  first  put  into  bonds,  and  intended 
to  be  sent  away  also,  but  upon  his  submission  and  promise 
to  pay  a yearly  tribute,  the  victor  left  him  as  a kind  of  viceroy 
over  his  kingdom.  But,  whilst  Nebuchadnezzar  was  employed 
in  other  conquests,  the  king  of  Judah  renounced  his  subjection, 
and  refused  to  pay  the  tribute.  The  Assyrian  monarch,  exas- 
perated at  this  conduct,  sent  an  army  into  Judea,  which  laid 
waste  the  whole  kingdom.  This  army  carried  away  three 
thousand  and  twenty  prisoners,  took  and  murdered  the  king, 
and  dragged  his  carcass  out  of  the  city  gates,  where  they  left 
it  unburied. 

His  son  Jehoiachin  w”as  made  king  ; but  not  gaining  the 
approbation  of  the  king  of  Babylon,  was,  after  a reign  of  three 
months,  with  his  wives,  mother,  and  the  chief  jehoiachin  is 
officers  of  the  realm,  led  captive  to  Babylon  by  king,  and  car- 
Nebuchadnezzar,  who  placed  on  the  throne  the  Baby- 

nineteenth  and  last  king  of  .Tudah,  Zedekiah,  ano- 
ther  son  of  Josiah.  But  this  prince,  contrary  to  advice  of  the 
the  prophet  Jeremiah,  rebelling  against  his  bene-  Zedekiah  the 
factor,  was,  in  the  eleventh  year  of  his  reign,  con-  last  kiiw  of 
quered  by  the  king  of  Babylon.  The  king,  in  Judah, 
an  attempt  to  break  through  the  besieging 
forces,  was  seized,  his  children  slain  before  his  The  people 
face,  his  eyes  put  out,  and  thus  the  last  of  the  earned  away 
royal  house  of  David,  blind  and  childless,  was  remaiimd 
led  away  into  a foreign  prison.  Jerusalem  was  captivity  70 
destroyed,  the  temple  demolished,  and  the  peo-  years, 
pie  were  carried  captive  to  Babylon,  where  they 
continued  seventy  years,  in  fulfilment  of  prophecy. 

From  the  books  of  Ezekiel  and  Daniel,  we  learn  what  the 
captives  endured  on  their  way  to  Babylon;  and  it  seems  from 
the  event,  that  the  influence  of  adversity  was  very  favourable 
on  numbers  of  this  people.  It  brought  them  to  repentance, 
and  engaged  them  in  the  wmrship  and  ordinances  of  their  reli- 
gion. Having  remained  in  captivity  during  the  appointed 
period,  they  were  permitted  by  Cyrus,  the  Per-  p j j u 
sian  king,  who  had  conquered  Babylon,  to  re-  Cyms.°^^  ^ 
turn  to  their  native  land,  536  years  B.  C.  This 
was  accomplished  under  the  direction  of  Zerubbabel  and  Joshua, 


36 


HISTORY  OF  THE  JEWS. 


their  leaders.  They  soon  began  the  rebuilding  of  the  temple, 
but  their  enemies  prevented  them  from  making  any  progress. 

Several  years  afterwards,  they  commenced  the 
temple^^^  ^ ^ work  anew,  and  completed  it  in  the  space  of  four 
years,  516  B.  C.  Upon  this  event  they  cele- 
brated the  first  passover. 

The  Jews,  in  their  dependent  state,  continued  to  enjoy  a 
degree  of  prosperity  under  the  sovereigns  of  Persia,  after  the 
time  of  Cyrus.  His  successors,  down  to  the  era  of  Alexander, 
had,  in  general,  treated  them  with  much  kindness.  Darius, 
son  of  Cyrus,  favoured  the  Jews  during  his  long  reign.  Xerxes 
Favored  by  confirmed  their  privileges.  Under  Artaxerxes, 
the  successors  they  were  still  more  favoured  through  the  influ- 
of  Cyrus.  gf  pjg  q^gen,  Esther,  a Jewess.  From  this 

prince,  who  is  styled  in  scripture  Ahasuerus,  Ezra,  a man  of 
priestly  descent,  obtained  very  liberal  presents  among  the  Jews 
remaining  in  Babylonia,  to  be  applied  to  the  service  of  the  tem- 
ple, and  authority  to  re-establish  the  government  according  to 
the  divine  constitution,  480  B.  C.  Several  years  afterwards, 
under  the  same  prince,  Nehemiah,  his  cup-bearer,  obtained 
The  walls  leave  to  go  to  Jerusalem,  and  rebuild  its  walls, 
of  Jerusalem  He  and  Joiada,  the  high  priest,  reformed  many 
rebuilt.  abuses  respecting  tithes,  the  observation  of  the 

sabbath,  and  the  marrying  of  strange  wives. 

The  Jewish  people  being  again  settled  by  Nehemiah,  were 
governed  by  their  high  priests,  and  the  council  of  the  elders 
called  the  Sanhedrin.  Under  Alexander  the  Great  they  con- 
tinued to  enjoy  these  immunities  and  privileges,  and  he  even 
exempted  them  from  paying  tribute  every  seventh  year.  His 
death  proved  a calamity  to  the  Jews.  From  this  time,  323 
Judea  inva-  C » Judea  was  successively  invaded  and  sub- 
ded  by  the  dued  by  the  Egyptians  and  Syrians,  and  the  in- 
Egyptians,&c.  habitants  were  reduced  to  bondage.  Under  the 
priesthood  of  Onias  L,  Ptolemy,  governor  of  Egypt,  taking 
advantage  of  the  circumstance  that  the  Jews  would  not  fight 
on  the  sabbath,  captured  Jerusalem  on  that  day,  and  carried  off 
100,000  persons,  whom,  however,  he  afterwards  treated  kindly. 
When  Eleazar  was  high  priest,  he  sent  to  Ptolemy  Phila- 
delphus  six  men  of  every  tribe  to  translate  the  sacred  scrip- 
tures into  Greek.  This  translation  is  the  celebrated  one  called 
the  Seftuagint,  277  B.  C. 

In  170  B.  C.,  Jason,  the  brother  of  the  high  priest,  on  false 
reports  of  the  death  of  Antiochus  Epiphanes,  who  at  this  time 
held  the  Jews  in  subjection,  raised  great  disturbances  in  Je- 
rusalem, with  a view  to  secure  the  high  priesthood.  Antio- 


HISTORY  OF  THE  JEWS. 


sr 


chus,  Irritated  by  the  frequent  revolts  of  the  Antiochus 
Jews,  marched  to  Jerusalem,  slew  80,000  peo-  who  held  the 
pie,  took  40,000  captives,  and  then  entered  the  Jews  in  sub- 
temple, and  plundered  the  treasures,  This  prince  jection,  pun- 
having commanded  the  Jews  to  observe  the  rites 
of  the  heathen,  and  to  eat  of  the  sacrifices, 
some  of  the  more  conscientious  among  them  chose  rather  to 
suffer  death,  among  whom  were  a mother  and  her  seven  sons, 
who  expired  in  dreadful  tortures.  The  same  year  the  king’s 
commissioner,  who  had  been  intrusted  with  this  iniquitous 
business,  was  killed  by  Matthias  and  his  five  sons,  who  there- 
upon fled  into  the  wilderness.  This  was  the  commencement 
of  that  noble  resistance  which  was  made  against  the  Syrian 
power,  under  the  Maccabees,  and  which  eventuated  in  the  in- 
dependence of  the  nation. 

Judas  Maccabceus,  the  bravest  of  the  sons  of' Matthias,  hav- 
ing been  chosen  by  the  Jews  for  their  prince  and  governor, 
made  war  against  Antiochus,  and  defeated  seve- 
ral  of  his  generals.  The  monarch  hearing  of  resisuhe 
the  defeat  of  his  troops  in  Judea,  took  an  oath  Syrian  power, 
that  he  would  destroy  the  whole  nation.  As  he 
hastened  to  Jerusalem,  he  fell  from  his  chariot,  and  died  mise- 
rably. In  a battle  with  a general  of  one  of  his  successors, 
Judas  was  killed.  He  was  succeeded  by  his  brother,  Jona- 
than, who,  after  many  signal  services  rendered  to  his  country, 
was  basely  murdered  by  Tryphon,  an  officer  of  the  young 
Antiochus,  who  aspired  at  the  same  time  to  the  crown  of  Sy- 
ria. Jonathan  was  succeeded  by  Simon  his  brother,  who  sub- 
dued the  cities  of  Gaza  and  Joppa,  and  cleared  Judea  of  many 
of  the  Syrians.  He  was  murdered  in  the  midst  of  his  con- 
quests by  his  son-in-law,  Ptolemy  Physcon. 

John  Hyrcanus,  son  of  Simon  Maccabaeus,  uniting  in  his 
person  the  offices  of  high  priest  and  generalissimo  of  the 
army,  subdued  the  enemies  of  his  country,  ceas-  John  Hyr- 
ed  to  pay  homage  to  the  kings  of’ Syria,  firmly  canus  liberates 
established  his  government,  and  is  celebrated  for  country, 
his  many  valuable  qualities.  He  not  only  delivered  his  na- 
tion from  the  oppression  of  Syria,  but  he  made  some  con- 
quests both  in  Arabia  and  Phoenicia,  turned  his  victorious  arms 
against  the  Samaritans,  and  subdued  Idumea.  At  the  time  of 
his  death  he  had  raised  the  Jewish  nation  to  a very  considera- 
ble degree  of  wealth,  prosperity,  and  happiness.  He  reigned 
twenty-eight  years.  His  sons  assumed  the  title,  as  well  as 
the  power  of  kings ; and  the  high-priesthood  remained  in  his 
family,  though  not  in  the  person  of  the  monarch.  His  de- 
4 


38 


HISTORY  OF  THE  JEWS. 


scendants  are  distinguished  in  the  history  of  the  Jewish  nation 
by  the  appellation  of  the  Asmonean  dynasty,  which  continued 
about  120  years.  His  son  Aristobulus  was  his  immediate 
successor.  This  prince  caused  himself  to  he  crowned  king  of 
His  son  Aris-  assumed  that  title 

tobulus,  the  ^^her  the  Babylonish  captivity.  It  is  recorded 
first  that  was  that  he  caused  his  brother  Antigonus  to  be  killed 
called  king  af-  suspicion  of  disloyalty ; that  his  mother,  claim- 
ter  t e captivi-  ^ right  to  the  sovereignty  by  virtue  of  the 
will  of  Hyrcanus,  was  barbarously  starved  to 
death  ; that  his  other  brothers  were  kept  in  close  confinement. 
He  was  fortunate  in  war ; but  his  successes  were  soon  inter- 
rupted by  sickness  ; and*  the  deep  remorse  he  felt  on  account 
of  the  treatment  of  his  mother,  produced  a vomiting  of  blood, 
which  speedily  closed  his  wicked  life  and  reign. 

Alexander  Jannjeus,  brother  to  the  late  king,  succeeded ; he 
considerably  extended  the  kingdom  of  Judea,  by  the  conquest 
Alexander  of  all  Iturea  and  some  parts  of  Syria ; but  the 
Jannseus  his  many  services  which  he  rendered  his  country 
successor.  were  quite  overlooked,  in  consequence  of  his 
cruelty  to  his  subjects.  Although  he  left  two  sons,  he  was 
' Alexandra  immediately  succeeded  by  his  wife,  Alexandra, 
and  others  sue-  who  gave  the  throne  to  his  eldest  son,  named 
ceed  him.  Hyrcanus,  a very  weak  and  indolent  prince. 
His  younger  brother,  Aristobulus,  at  first  disturbed  his  suc- 
cession ; but  he  was  finally  established  on  his  throne  by  Pom- 
pey,  who  carried  Aristobulus  and  his  family  captives  to  Rome. 
Alexander,  one  of  the  sons  of  Aristobulus,  escaping  from  that 
city,  disturbed  the  peace  of  Judea,  until  he  was  surprised  and 
slain  by  the  Scipios,  two  captains  under  Pompey.  Antigonus, 
a son  of  ‘Alexander,  assisted  by  the  Parthians,  dethroned  Hyr- 
canus, and  cut  off  his  ears ; but  this  cruelty  was  revenged, 
Antigonus  being  soon  after  slain  by  Mark  Antony.  Plis 
brother,  Aristobulus,  who  was  retained  prisoner  with  the  Par- 
thians, returned  to  Palestine,  where  he  lived  contented  under 
the  government  of  Herod,  who  had  been  nominated  as  the 
successor  of  Antigonus  by  the  Romans. 

Herod  I.  was  an  Ascalonite,  and  was  surnamed  the  Great. 
Created  king  of  Judea  (37  B.  C.)  by  Antony,  he  was  after- 
Herod  I.reigns.  wards  confirmed  in  the  regal  possession  by  Au- 
gustus. His  reign  was  splendid,  but  distinguish- 
ed by  a singular  degree  of  profligacy.  Some  time  aifter  his 

His  wicked-  establishment  on  the  throne,  in  order  to  please 
ness.  ^ Mariamne,  the  daughter  of  Hyrcanus,  whom  he 
had  married,  he  appointed  her  brother,  Aristobulus,  high-priest; 


HISTORY  OF  THE  JEWS. 


29 


but  perceiving  that  he  was  much  beloved  by  the  Jews,  he 
caused  him  to  be  drowned  while  bathing.  After  the  battle  of 
Actium,  he  went  to  Rhodes  to  meet  Augustus,  between  whom 
there  existed  a peculiar  friendship.  Upon  his  return,  he  con- 
demned to  death  his  wife,  Mariamne,  and  her  mother,  Alex- 
andra. From  this  hour  his  life  was  a continual  scene  of 
misery  and  ferocity.  At  the  instigation  of  his  third  son,  he 
sentenced  to  death  Aristobulus  and  Alexander,  his  children  by 
Mariamne,  and  the  next  year  Antipater  himself  experienced 
the  same  fate.  In  his  reign,  the  sceptre  being,  as  prophesied, 
departed  from  Judah,  Jesus  Christ  was  born,  according  to 
the  vulgar  era,  A.  M.  4004,  but  really  four  years  . 

sooner.  His  birth  greatly  troubled  Herod  and 
the  principal  Jews,  who  became  apprehensive  of 
new  wars.  After  ascertaining  the  place  of  his  nativity,  Herod 
determined  on  his  death,  and  supposed  he  had  effected  it ; but, 
by  the  providence  of  God,  the  child  was  removed  out  of  his 
reach.  By  this  time,  Judea  was  fast  sinking  into  a Roman  pro- 
vince, and  Herod,  instead  of  being  head  of  the  Hebrew  reli- 
gious public,  became  more  and  more  on  a level  with  the  other 
vassal  kings  of  Rome.  He  died  of  a most  loathsome  and  pain- 
ful disease,  or  complication  of  diseases,  which  we  are  author- 
ized to  believe  was  the  direct  judgment  of  God  upon  him,  for 
his  enormous  wickedness. 

Herod  was  succeeded  by  his  eldest  son,  Archelaus,  who 
had  the  title  of  king,  but  possessed  only  a tetrarchy,  or  fourth 
part  of  the  kingdom  of  Judea.  The  rest  of  the 
country  was  divided  into  three  more  tetrarchies,  Archelai^ 
which  were  those  of  Galilee  and  Petraea,  that  of  great.^* 

Iturea,  and  that  of  Abilene.  Archelaus  govern-  ^ 

ed  with  great  injustice  and  cruelty,  and  on  this  account  was 
condemned,  after  a solemn  hearing  before  Augustus.  He 
was  banished  to  Vienne,  in  Gaul,  his  estates  confiscated,  and 
Judea  reduced  in  form  to  a Roman  province.  Judea  redu- 
His  successor  in  the  government  of  this  country  ced  to  a Ro- 
was  Herod  II.,  named  Antipas,  who  married  province, 
his  brother  Philip’s  wife.  This  was  the  inces-  Herod  Anti- 
tuous  marriage,  on  account  of  which  John  the  pas  reigns. 
Baptist  reproved  Herod,  as  mentioned  in  the  New  Testament. 
It  was  in  the  time  of  this  Herod,  that  our  Saviour’s  crucifixion, 
resurrection,  and  ascension,  occurred.  Herod  II.  enjoyed  only 
the  tetrarchy  of  Galilee  and  Perea.  He  was  succeeded  by 
Herod  Agrippa,  the  son  of  Aristobulus,  grandson  Herod  Agrip- 
of  Herod  the  Great.  Caligula,  the  Roman  em-  pa  on  the 
peror,  invested  him  with  the  tetrarchy  of  his 


40 


HISTORY  OF  THE  JEWS. 


uncle  Philip,  and  conferred  on  him  the  title  of  king.  The 
other  tetrarchies  fell  to  his  possession  shortly  afterwards.  It 
was  this  Herod  who  caused  the  apostle  James  to  be  martyred, 
the  apostle  Peter  to  be  imprisoned,  and  was  himself  smitten  by 
an  angel  and  devoured  by  worms.  His  son,  Agrippa  Minor, 
succeeded,  and  was  the  last  king  of  the  Jews.  He,  of  course, 
received  his  title  and  authority  from  the  Roman  emperors. 
Suspicion  attached  to  him  of  having  lived  in  incest  with  his 
sister  Berenice ; in  other  respects,  he  bore  a good  character, 
being  equitable  in  his  administration,  of  a generous  disposition, 
and  paying  a strict  attention  to  the  externals  of  religion.  It  was 
before  this  Agrippa  that  Paul  pleaded  in  defence  of  the  gospel. 

All  things,  however,  tended  to  a rupture  between  the  Ro- 
mans, and  the  Jews,  their  subjects.  From  the  time  of  Herod 
Agrippa,  Judea  had  been  the  theatre  of  many  cruellies,  rapines, 
and  oppressions,  arising  from  contentions  between  the  Jewish 
priests  ; the  robberies  of  numerous  bands  of  banditti,  which  in- 
fested the  country  ; but  more  than  all,  from  the  rapacious  and 
flagitious  conduct  of  the  Roman  governors.  The  last  of  these 
governors  was  Gessius  Florus,  whom  history  represents  as  a 
monster  of  cruelty  and  wickedness,  and  whom  the  Jews  re- 
garded rather  as  a bloody  executioner,  sent  to  torture,  than  as 
a magistrate  to  govern  them.  During  the  government  of 
Felix,  his  predecessor,  a dispute  arising  between  the  Jews  and 

The  Jews  Syrians,  about  the  city  of  Cesarea,  their  respec- 
arm  against  tive  claims  were  referred  to  the  Emperor  Nero, 
the  Romans,  ^t  Rome.  The  decision  being  made  in  favour  of 
the  Syrians,  the  Jews  immediately  took  arms  to  avenge  their 
cause.  Florus,  regarding  the  growing  insurrection  with  in- 
human pleasure,  took  only  inefficient  means  to  quell  it.  In 
this  state  of  things,  Nero  gave  orders  to  Vespasian,  his  gene- 

Vespasian  ral,  to  march  into  Judea  with  a powerful  army. 

marches  Accordingly,  accompanied  by  his  son  Titus,  at 
against  them,  ^he  head  of  60,000  well  disciplined  troops,  he 
passed  into  Galilee,  the  conquest  of  which  country  was  not 
long  after  achieved.  While  Vespasian  was  thus  spreading 
the  victories  of  the  Roman  arms,  and  was  preparing  more 
effectually  to  curb  the  still  unbroken  spirit  of  the  Jews,  the 
intelligence  of  his  election  to  the  imperial  throne,  induced  him 
to  depart  for  Rome ; but  he  left  the  best  of  his  troops  with  his 
son,  ordering  him  to  besiege  Jerusalem,  and  utterly  to  de- 
stroy it. 

Titus  pro-  Titus  prosecuted  the  enterprise  with  diligence, 
secutes  the  en-  and  besieging  the  city,  he  took  it  within  a few 
terprise.  months,  after  the  most  obstinate  resistance  of 


HISTORY  OF  THE  JEWS. 


41 


which  history  perhaps  gives  an  account.  Twice  during  the 
siege  he  offered  them  very  favourable  terms,  but  they  were  so 
infatuated,  that  they  not  only  refused  his  offers,  but  insulted 
his  messenger,  Flavius  Josephus,  in  the  most  wanton  and 
virulent  manner.  After  this  conduct,  there  remained  no  more 
mercy  for  the  Jews.  Titus  caused  the  hands  of  those  who  had 
voluntarily  sought  shelter  in  the  Roman  camp,  to  be  cut  off] 
and  sent  them  back  to  the  city,  and  others  he  crucified  in  the 
sight  of  their  countrymen.  Famine,  in  the  mean  time,  was 
performing  its  dreadful  work  within  the  walls;  and  pestilence, 
its  attendant,  raged  beyond  control.  Thousands  died  daily, 
and  were  carried  out  of  the  gates  to  be  buried  at  the  public 
expense ; until,  being  unable  to  hurry  the  wretched  victims  to 
the  grave  so  fast  as  they  fell,  they  filled  whole  houses  with 
them,  and  shut  them  up.  When  Titus  entered  the  city,  he 
gave  it  up  to  be  plundered  by  the  soldiers,  and  most  of  the 
inhabitants  were  put  to  the  sword.  In  pursuance  jgi.^saiem 
of  this  general  order,  the  city  was  destroyed  to  jg  destroyed, 
its  foundations,  and  even  the  ruins  of  the  temple 
were  demolished.  Josephus  says,  that  the  number  of  the  pri- 
soners taken  during  the  whole  time  of  the  war,  was  ninety- 
seven  thousand,  and  the  number  killed  in  the  city  during  the 
same  period,  amounted  to  one  million.  The  Jews,  who  re- 
mained in  the  country,  now  paid  tribute  to  the  Romans,  and 
were  entirely  subject  to  their  laws. 

After  this  event,  Jerusalem  was  partially  rebuilt,  and  in 
118  A.  C.  the  inhabitants  again  attempted  to  rebel,  but  were 
speedily  overcome.  Adrian,  the  emperor,  in-  artiall 

censed  at  the  conduct  of  this  stubborn  people,  re-  rebuilt.  ^ ^ 

solved  to  level  the  city  with  the  earth,  that  is  to 
say,  those  new  buildings  which  had  been  erected  by  the  Jews, 
and  to  sow  salt  in  the  ground,  on  which  the  place  had  stood. 
Thus  was  fulfilled  a prophecy  of  our  Saviour,  who  foretold, 
that  neither  in  the  city,  nor  in  the  temple,  should  one  stone  be 
left  upon  another.  This,  therefore,  may  be  called  the  final 
destruction  of  Jerusalem,  which  took  place  forty-seven  years 
after  that  effected  by  Titus.  Adrian,  however,  saw  fit,  from 
some  cause,  to  build  the  city  over  anew,  to  which  he  gave  the 
name  iElia  Capitolina.  It  was  a short-lived  change,  for  when 
the  Empress  Helena,  the  mother  of  Constantine  the  Great, 
visited  the  city,  she  found  it  in  a forlorn  and  ruinous  state. 

The  national  existence  of  the  Jews,  may  be  The  Jews  ex- 
considered  as  having  terminated  with  the  destruc-  ^n°ation*^\ut 
tion  of  Jerusalem  by  Titus.  They  were  no  longer  scattered 
one  people,  or  in  a situation  to  preserve  their  in-  over  the  earth* 
4* 


4% 


HISTORY  OF  THE  JEWS. 


stitutions  as  a body.  Though  numbers  remained  in  their 
native  land,  yet  vast  multitudes  were  dispersed  over  the  face 
of  the  earth,  on  which  they  have  ever  since  been  wanderers. 
The  reader  of  the  Bible  will  see  in  these  events  a remarkable 
fulfilment  of  the  predictions  of  the  ancient  prophets,  and  of  our 
Saviour  ; and  he  will  also  learn  the  evil  and  danger  of  despising 
divine  admonition.s,  and  abusing  religious  privileges.  When 
we  meet  with  one  of  the  descendants  of  Abraham,  (and  in 
what  place  are  they  not  to  be  met  with  ?)  we  see  a miracle — 
a living  confirmation  of  the  divine  veracity — a proof  that  the 
Bible  is  true,  and  an  indubitable  testimony  that  there  is  a God 
who  judgeth  in  the  earth. 

It  is  not  our  design,  neither  is  it  compatible  with  the  brevi- 
ty of  this  sketch,  to  trace  continuously  the  histoiy  of  the  Jews, 
In  the  history  in  their  wide  dispersions,  or  in  the  various  coun- 
of  the  Jews,  it  tries  in  which  they  have  existed,  since  the  great 
remainj^^only  event  above  recorded.  All  the  purpose  that  re- 
their  condi-  Plains  to  be  answered,  in  regard  to  this  division 
tion  in  more  of  our  subject,  is  to  furnish  the  reader  with  a 
modern  times,  brief  account  of  the  condition  of  this  remarkable 
people,  in  later  times,  chiefly  within  the  last  and  present  cen- 
turies. Their  residences  and  numbers,  as  recently  ascertained, 
will  also  be  given.  Abating  the  circumstance,  that  the  state  of 
most  nations  has  ameliorated  since  the  era  of  their  dispersion, 
it  will  be  naturally  inferred,  that  such  as  their  condition  now 
is,  such  it  has  substantially  been  for  centuries.  They  have,  in 
rrir  1 most  instances,  reaped  the  fruits  of  the  common  im- 
suffered  less  provement ; and  those  persecutions  to  which  they 
from  persecu-  are  known  to  have  been  exposed,  in  past  ages, 
tion  than  for-  have,  in  some  measure  at  least,  ceased  with  the  spi- 
rit  which  gave  birth  to  these  and  other  instances 
of  bigoted  and  revengeful  feelings.  Still  it  is  not  to  be  denied, 
that  the  Jews,  from  certain  peculiarities  in  their  character  and 
manner  of  life,  seem  likely  to  be  the  last  people,  who,  through- 
out the  world,  will  enjoy  the  happiness  of  perfect  equality  in 
rights  and  privileges,  with  the  rest  of  their  fellow-men. 

The  Jews,  though  widely  scattered  over  the  earth,  and  con- 
stituting a portion  of  almost  every  nation,  present  the  singular 
phenomenon  of  a people  subsisting  for  ages,  without  their 
civil  and  religious  policy,  and  thus  surviving  even  their  poli- 
The  Jews  existence.  Unlike  other  conquered  nations, 
have  survived  they  have  never  mingled  with  their  conquerors, 
their  political  and  lost  their  separate  name  and  character,  but 
existence.  they  invariably  constitute  a distinct  people  in 
every  countjy  in  which  they  live.  This  fact  enables  us  to 


HISTORY  OF  THE  JEWS. 


43 


point  out  their  present  state  with  a degree  of  accuracy,  and 
affords  a strong  reason  for  doing  it;  since,  doubtless,  import- 
ant designs  are  to  be  answered  by  the.  providence  of  God  in 
preserving  this  people  in  so  extraordinary  a manner. 

In  our  brief  account  of  their  more  modern  history,  we  have 
to  remark,  that  at  the  beginning  of  the  eighteenth  century, 
Poland,  and  the  adjacent  provinces,  had,  for 
some  time,  been  the  head-quarters  of  the  Jews.  Poland  the 
In  that  kingdom  they  formed  the  only  middle  the  head  quar- 
order  bettveen  the  nobles  and  the  serfs.  Almost 
every  branch  of  traffic  was  in  their  hands,  dern  ages. 
They  were  the  corn  merchants,  shop-keepers, 
inn-keepers ; in  some  towns  they  formed  the  greater  part  of 
the  population,  in  some  villages  almost  the  whole.  In  the 
west  of  Europe,  in  the  mean  time,  those  great  changes  were 
slowly  preparing,  which,  before  the  close  of  the  century,  were 
to  disorganize  the  ’whole  frame-work  of  society.  The  new 
opinions  not  merely  altered  the  political  condition  of  the  Jews, 
as  ;vell  as  that  of  almost  all  orders  of  men;  but  they  pene- 
trated into  the  very  sanctuary  of  Judaism,  and  threatened  to 
shake  the  dominion  of  the  rabbins,  as  they  had  that  of  the 
Christian  priesthood,  to  its  basis.  The  Jews  were  hated  as 
the  religious  ancestors  of  the  Christians,  and  it  became  the 
accustomed  mode  of  warfare  to  wound  Christianity  through 
the  sides  of  Judaism.  The  legislation  of  Frederick  the 
Great,  almost,  as  it  were,  throws  us  back  into  the  middle 
ages.  In  1750  appeared  an  edict  for  the  general  regulation 
of  the  Jews  in  the  Prussian  dominions.  It  limited  the  num- 
ber of  the  Jews  in  the  kingdom,  divided  them  into  those  who 
held  an  ordinary,  or  an  extraordinary  protection  from  the 
crown.  The  ordinary  protection  descended  to 
one  child,  the  extraordinary  was  limited  to  the  in  Prussia  sub- 
life of  the  bearer.  Foreign  Jews  were  prohibited  jectedto  many 
from  settling  in  Prussia ; exceptions  were  ob- 
tained  only  at  an  exorbitant  price.  Widows  ^ ^ 
who  married  foreign  Jews  must  leave  the  kingdom.  The 
protected  Jews  were  liable  to  enormous  and  especial  burdens. 
They  paid,  besides  the  common  taxes  of  the  kingdom,  for 
their  patent  of  protection,  for  every  election  of  an  elder  in 
their  community,  and  for  every  marriage.  But  though  thus 
heavily  taxed,  they  were  excluded  from  all  civil  functions, 
and  from  many  of  the  most  profitable  branches  of  trade,  from 
agriculture,  from  breweries  and  distilleries,  from  manufac- 
tures, from  inn-keeping,  from  victualling,  from  physic  and 
surgery. 


44 


HISTORY  OF  THE  JEWS. 


Nor  in  more  enlightened  countries  was  the  public  mind 
prepared  for  any  essential  innovations  in  the  relative  condition 
of  the  Jews.  In  England,  at  the  beginning  of  the  eighteenth 
century,  their  cause  was  brought  forward  under  the  unpopular 
auspices  of  Tolandthe  Freethinker.  In  1753  a more  import- 
ant measure  was  attempted.  A bill  was  introduced  into  par- 
liament for  the  naturalization  of  all  Jews  who  had  resided 
In  Eno-land  three  years  in  the  kingdom,  without  being  absent 
in  the  ° 18th  more  than  three  months  at  a time.  It  excluded 
century,  laws  them  from  all  civil  offices,  but  in  other  respects 
^a  bestowed  all  the  privileges  of  British  subjects, 

vour^the  Jews  The  bill  passed  both  houses,  and  received  the 
were  soon  royal  assent.  But  the  old  jealousies  only  slum- 
abolished.  bered,  they  were  not  extinguished.  So  much 
clamour  was  raised  by  various  classes  of  the  people,  that  the 
ministry,  and  the  houses  of  the  parliament,  found  it  necessary 
to  repeal  the  obnoxious  statutes. 

In  Italy,  till  the  French  revolution,  the  Jews 
more  eligible  enjoyed  their  quiet  freedom.  In  Kome  they 
in  Italy,  till  were  confined  to  their  Ghetto,  and  still  con- 
die  strained  to  listen  to  periodical  sermons.  In  the 

^ ■ maritime  towns  they  continued  to  prosper. 

In  Germany,  among  the  first  measures  which  Joseph  II., 
when  he  ascended  the  throne  in  1780,  saw  fit  to  adopt,  was  a 
plan  for  the  amelioration  of  the  condition  of  the  Jews.  In 
Vienna,  they  had  been  barely  tolerated  since  their  expulsion 
by  Leopold  the  First.  After  a period  they  wTre  permitted  to 
return.  Under  Maria  Theresa  the  Jews  were  suffered  to  reside 
in  Vienna,  and  enjoyed  a certain  sort  of  protection.  In  the 
other  provinces  of  the  empire  they  had  lived  unmolested, 
unless,  perhaps,  by  some  vexatious  local  regulations,  or  popu- 
lar commotions  in  the  different  cities.  Joseph  II.  published 
his  edict  of  toleration,  by  which  he  opened  to  the  Jews  the 
In  Germa-  s*^^ools,  and  the  universities  of  the  empire,  and 
ny  they  were  gave  them  the  privilege  of  taking  degrees  as 
tolerated  by  doctors  in  medicine,  philosophy,  and  the  civil 
Joseph  II.  pjg  conferred  upon  them  other  important 

privileges,  which  it  is  not  necessary  here  to  name.  Still, 
though  they  were  governed  by  the  same  laws  with  the  Chris- 
tians, they  were  liable  to  a toleration  tax,  and  certain  other 
contributions. 

That  terrible  epoch,  the  Revolution,  found  some  Jew's  in 
France  : after  their  final  expulsion,  a few  Portuguese  fugitives 
had  been  permitted  to  take  up  their  abode  in  Bourdeaux  and 
Bayonne.  There  were  a certain  number  in  the  old  papal 


HISTORY  OF  THE  JEWS. 


45 


dominions  in  Avignon.  The  conquest  of  the  city  of  Metz,  and 
afterwards  of  Alsace,  included  some  considerable  communities 
under  the  dominion  of  France.  The  Jews  of  this  latter  pro- 
vince presented  a remarkable  petition  in  1780  to  the  king  in 
council.  They  complained  of  great  oppressions,  particularly 
of  a capitation  tax,  which,  in  addition  to  the  royal  patent  of 
protection,  the  lords  of  the  soil  exacted,  for  the  right  of  resi- 
dence within  their  domains,  from  which  not  even  the  aged, 
nor  infirm,  nor  children,  nor  even  the  Rabbins  France 

and  officers  of  the  synagogue,  were  exempt.  The  their  grievan- 
appeal  to  the  equity  of  Louis  XVI.  was  not  in  ces  were  re- 
vain — the  capitation  tax  was  abolished  in  1784; 
and  in  1788,  a commission  was  appointed  to  de-  xvi. 
vise  means  for  remodelling,  on  principles  of  jus- 
tice, all  laws  relating  to  the  Jews.  This  plan,  however,  was 
anticipated  or  set  aside  by  the  revolutionary  tribunals,  who 
were  more  rapid  in  their  movements,  than  the  cautious  justice 
of  the  sovereign.  In  1790,  this  class  of  people,  who  had 
watched  their  opportunity,  sent  in  a petition,  claiming  equal 
rights  as  citizens.  The  measure  was  not  passed  Under  the 
without  considerable  discussion ; but  Mirabeau  revolution 
and  Rabaut  St.  Etienne  declared  themselves  their  they  were  ac- 
advocates,  and  the  Jews  were  recognized  as  free  knowledged  as 
citizens  01  the  great  republic. 

’ In  the  year  1806,  Napoleon  summoned  a grand  Sanhedrin 
of  the  Jews  to  assemble  at  Paris.  We  are  more  inclined  to 
look  for  motives  of  policy  in  the  acts  of  this  ex-  1^1806  Na- 
traordinary  man,  than  of  vanity  or  philanthropy;  poleon  sum- 
nor  does  it  seem  unlikely,  that  in  this  singular  moned  a San- 
transaction,  he  contemplated  remotely,  if  not  im-  itednn. 
mediately,  both  commercial  and  military  objects.  He  might 
hope  to  turn  to  his  own  advantage,  by  a cheap  sacrifice  to  the 
national  vanity,  the  wide  extended  and  rapid  correspondence 
of  the  Jews  throughout  the  world,  which  notoriously  outstrip- 
ped his  own  couriers,  and  the  secret  ramifications  of  their 
trade,  which  not  only  commanded  the  supply  of  the  precious 
metals,  but  mmch  of  the  internal  traffic  of  Europe,  and  probably 
made  great  inroads  on  the  continental  system, 

It  must,  however,  be  acknowledged,  that  the  tions  submit- 
twelve  questions  submitted  to  the  Sanhedrin  seem  ted  to  the  San- 
to refer  to  the  Jews  strictly  as  subjects  and  citi-  Kedrin,  with 

c aI,  • mu  • o r 1 the  answers, 

zens  01  the  empire.  1 hey  were,  briefly,  as  fol- 
lows;— I.  Is  polygamy  allowed  among  the  Jews?  II.  Is  di- 
vorce recognised  by  the  Jewish  Law  ? III.  Can  Jews  inter- 
marry with  Christians?  IV.  Will  the  French  people  be 


40 


HISTORY  OF  THE  JEWS. 


esteemed  by  tlie  Jews  as  strangers  or  as  brethren  ? V.  In 
what  relation,  according  to  the  Jewish  Law,  would  the  Jews 
stand  towards  the  French?  VI.  Do  Jews  born  in  France 
consider  it  their  native  country  ? Are  they  bound  to  obey  the 
laws  and  customs  of  the  land?  VII.  Who  elect  the  Rabbins? 
VIII.  What  are  the  legal  powers  of  the  Rabbins?  IX.  Is 
the  election  and  authority  of  the  Rabbins  grounded  on  law  or 
custom  ? X.  Is  there  any  kind  of  business  in  which  Jews 
may  not  be  engaged  ? XI.  Is  usury  to  their  brethren  forbid- 
den by  the  Law  ? XII.  Is  it  permitted  or  forbidden,  to  prac- 
tice usury  with  strangers  ? The  answers  of  the  deputies  were 
clear  and  precise  : as  they  throw  much  light  on  the  opinions 
of  the  more  enlightened  Jews,  they  are  subjoined,  with  as  much 
conciseness  as  possible,  though  we  suspect,  that  they  are  not 
universally  recognised  as  the  authoritative  sentence  of  the  na- 
tion. I.  Polygamy  is  forbidden,  according  to  a decree  of  the 
Synod  of  Worms,  in  1030.  II.  Divorce  is  allowed,  but  in  this 
respect  the  Jews  recognise  the  authority  of  the  civil  law  of  the 
land  in  which  they  live.  III.  Intermarriages  with  Christians 
are  not  forbidden,  though  difficulties  arise  from  the  different 
forms  of  marriage.  IV.  The  Jews  of  France  recognise  in  the 
fullest  sense  the  French  people  as  their  brethren.  V.  The 
relation  of  the  Jew  to  the  Frenchman  is  the  same  as  of  Jew  to 
Jew.  The  only  distinction  is  in  their  religion.  VI.  The 
Jews  acknowledged  France  as  their  country  when  oppressed, 
— how  much  more  must  they  when  admitted  to  civil  rights  ? 
VII.  The  election  of  the  Rabbins  is  neither  defined  nor  uni- 
form. It  usually  rests  with  the  heads  of  each  family  in  the 
community.  VIII.  The  Rabbins  have  no  judicial  power ; the 
Sanhedrin  is  the  only  legal  tribunal.  The  Jews  of  France 
and  Italy  being  subject  to  the  equal  laws  of  the  land,  whatever 
power  they  might  otherwise  exercise  is  annulled.  IX.  The 
election  and  powers  of  the  Rabbins  rest  solely  on  usage. 
X.  All  business  is  permitted  to  the  Jews.  The  Talmud 
enjoins  that  every  Jew  be  taught  some  trade.  XI.  XII. 
7’he  Mosaic  institute  forbids  unlawful  intere.st ; but  this 
was  the  law  of  an  agricultural  people.  The  Talmud  allows 
interest  to  be  taken  from  brethren  and  strangers ; it  forbids 
usury. 

The  laws  of  France  relating  to  the  Jews  have  remained 
unaltered : in  Italy,  excepting  in  the  Tuscan  dominions,  they 
have  become  again  subject  to  the  ancient  regu- 
The  condition  lations.  In  Germany,  some  hostility  is  yet  lurk- 
improvino'  in  popular  feeling,  not  so  much  from  re- 

Germany"^  at  ligious  animosity,  as  from  commercial  jealousy, 


HISTORY  OF  THE  JEWS. 


47 


in  the  great  trading  towns,  Hamburgh,  Bremen,  present,  parti- 
Lubeck,  and  particularly  Frankfort,  where  they 
are  still  liable  to  an  oppressive  tax  for  the  right 
of  residence.  Nor  did  the  ancient  nobility  behold,  without 
sentiments  of  animosity,  their  proud  patrimonial  estates,  falling, 
during  the  great  political  changes,  into  the  hands  of  the  more 
prosperous  Israelites.  Nevertheless,  their  condition,  both  po- 
litical and  intellectual,  has  been  rapidly  improving.  Before 
the  fall  of  Napoleon,  besides  many  of  the  smaller  states,  the 
grand  duke  of  Baden,  in  1809,  the  king  of  Prussia,  in  1812, 
the  duke  of  Mecklen burgh  Schwerin,  in  1812,  the  king  of  Ba- 
varia, in  1813,  issued  ordinances  admitting  the  Jews  to  civil 
rights,  exempting  them  from  particular  imposts,  and  opening 
to  them  all  trades  and  professions.  The  act  for  the  federative 
constitution  of  Germany,  passed  at  the  congress  of  Vienna,  in 
1815,  pledges  the  diet  to  turn  its  attention  to  the  amelioration 
of  the  civil  state  of  the  Jev^  throughout  the  empire.  The 
king  of  Prussia  had,  before  this,  given  security  that  he  Avould 
nobly  redeem  his  pledge ; he  had  long  paid  great  attention  to 
the  encouragement  of  education  among  the  Jews ; and  in  his 
rapidly  improving  dominions,  the  Jews  are  said  to  be  by  no 
means  the  last  in  the  career  of  advancement.  Nor  has  his 
benevolence  been  wasted  on  an  ungrateful  race ; they  are  re- 
ported to  be  attached  with  patriotic  zeal  to  their  native  land ; 
many  Jews  are  stated  to  have  fallen  in  the  Prussian  ranks  at 
Waterloo. 

The  policy  of  the  Russian  government  seems  to  have  been 
to  endeavour  to  overthrow  the  Rabbinical  authority,  and  to  re- 
lieve the  crowded  Polish  provinces  by  transfer-  They  are  re- 
ring the  Jews  to  less  densely  peopled  parts  of  strained  in 
their  dominions,  where  it  was  hoped  they  might 
be  induced  or  compelled  to  become  an  agricultural  race.  A 
ukase  of  the  Emperor  Alexander,  in  1803-4,  prohibited  the 
practice  of  small  trades  to  the  Jews  of  Poland,  and  proposed  to 
transport  numbers  of  them  to  agricultural  settlements.  He 
transferred  likewise  the  management  of  the  revenue  of  the 
communities  from  the  Rabbins,  who  were  accused  of  malver- 
sation, to  the  elders.  A recent  decree  of  the  Emperor  Nicho- 
las appears  to  be  aimed  partly  at  the  Rabbins,  who  are  to  be 
immediately  excluded  by  the  police  from  any  town  they  may 
enter,  and  at  the  petty  traffickers,  who  are  entirely  prohibited 
in  the  Russian  dominions ; though  the  higher  order  of  mer- 
chants, such  as  bill-brokers  and  contractors,  are  admitted,  on 
receiving  an  express  permission  from  government:  artisans 
and  handicraftsmen  are  encouraged,  though  they  are  subject 


48 


HISTORY  OF  THE  JEWS. 


to  rigorous  police  regulations,  and  must  be  attachea  to  some 
guild  or  fraternity.  They  cannot  move  without  a passport. 

It  only  remains  to  give  the  best  estimate  we  can  afford  of 
the  number  of  the  Jews  now  dispersed  throughout  the  four 
quarters  of  the  world.  Such  statements  must  of 

Numbers  of  necessity  be  extremely  loose  and  imperfect.  Even 
^he  Jews^^^in  Europe  it  would  be  difficult  to  approximate 
of  the  world,  closely  to  the  truth ; how  much  more  so  in  Afri- 
ca and  Asia,  where  our  data  depend  on  no  sta- 
tistic returns,  and  where  the  habits  of  the  people  are  probably 
less  stationary. 

It  is  calculated  that  there  exist  between  four  and  five  mil- 
lions* of  this  people,  descended  in  a direct  line  from,  and  main- 
taining the  same  laws  with,  their  forefathers,  who,  above  3,000 
years  ago,  retreated  from  Egypt  under  the  guidance  of  their 
inspired  lawgiver. 

In  Africa,  we  know  little  more  of  their  numbers  than  that 
they  are  found  along  the  whole  coast,  from  Morocco  to  Egypt ; 
they  travel  with  the  caravans  into  the  interior,  nor  is  there 
probably  a region  undiscovered  by  Christian  enterprise,  which 
has  not  been  visited  by  the  Jewish  trafficker.  In  Morocco 
they  are  said  to  be  held  in  low  estimation,  and  treated  with 
great  indignity  by  the  Moors. 

In  Egypt,  150  families  alone  inhabit  that  great  city,  Alex- 
andria, which  has  so  often  flowed  with  torrents  of  Jewish 
blood,  and  where,  in  the  splendid  days  of  the  Macedonian  city, 
their  still  recruited  wealth  excited  the  rapacious  jealousy  of 
the  hostile  populace  or  oppressive  government. 

In  Cairo,  the  number  of  Jews  is  stated  at  2,000,  including, 
it  should  seem,  sixty  Karaite  families.  The  Falishas,  or 
Jewish  tribe  named  by  Bruce,  inhabit  the  borders  of  Abyssinia ; 
and  it  is  probable  that  in  that  singular  kingdom,  many  Jews 
either  dwell  or  make  their  periodical  visits. f 

In  Asia,  the  Jews  still  most  likely  might  be  found  in  con- 
siderable numbers  on  the  verge  of  the  continent ; in  China, 
where  we  are  not  aware  that  their  communities  have  ceased 
to  exist ; and  on  the  coast  of  Malabar,  in  Cochin,  where  two 
distinct  races,  called  black  and  white  Jews,  were  visited  by  Dr. 


♦ A statement  has  just  been  published  in  this  country,  from  the  Weimar 
Geographical  Ephemeries,  which  gives  the  whole  number  of  Jews  at  lit- 
tle more  than  three  millions.  We  should  conceive  the  Asiatic,  and  per- 
haps the  Russian,  stated  too  low  ; but  we  subjoin  their  numbers. 

+ In  the  Weimar  statement,  the  Jews  of  Africa  stand  as  follows:  Mo- 
rocco and  Fez,  300,000;  Tunis,  130,000;  Algiers,  30.000;  Gabes  or 
Habcsh,  20,000;  Tripoli,  12,000;  Egypt,  12,000.  Total,  504,000. 


HISTORY  OF  THK  JEWS. 


49 


Buchanan.  The  traditions  of  the  latter  averred  that  they  had 
found  their  way  to  that  region  after  the  fall  of  Jerusalem,  but 
the  date  they  assigned  for  their  migration  singularly  coincided 
with  that  of  a persecution  in  Persia,  about  A.  C.  508,  from 
whence,  most  likely,  they  found  their  way  to  India.  The 
origin  of  the  black  Jews  is  more  obscure , it  is  not  impossible 
that  they  may  have  been  converts  of  the  more  civilized  whites, 
or,  more  probably,  are  descendants  of  black  slaves.  The  Ma- 
labar Jews  were  about  1,000  ; they  possessed  a copy  of  the  Old 
Testament.  Many  are  found  in  other  parts  of  the  East 
Indies. 

In  Bokhara  reside  2,000  families  of  Jews  ; in  Balkh,  1 50. 

In  Persia,  they  have  deeply  partaken  of  the  desolation  which 
has  fallen  on  the  fair  provinces  of  that  land  ; their  numbers 
were  variously  stated  to  Mr.  Woolff  at  2,974  and  3,590  fami- 
lies. Their  chief  communities  are  at  Shiraz  and  Ispahan, 
Kashaan  and  Yazd.  They  are  subject  to  the  heaviest  exac- 
tions, and  to  the  capricious  despotism  of  the  governors.  “ I 
have  travelled  far,”  said  a Jew  to  Mr.  Woolff;  “ the  Jews  are 
everywhere  princes,  in  comparison  with  those  in  the  land  of 
Persia.  Heavy  is  our  captivity,  heavy  is  our  burthen,  heavy 
is  our  slavery ; anxiously  we  wait  for  redemption.” 

In  Mesopotamia  and  Assyria,  the  ancient  seats  of  the  Baby- 
lonian Jews  are  still  occupied  by  5,270  families,  exclusive  of 
those  in  Bagdad  and  Bassora.  The  latter  are  described  as  a 
fine  race,  both  inform  and  intellect;  in  the  provinces  they 
are  broken  in  mind  and  body  by»the  heavy  exactions  of  the 
pashas,  and  by  long  ages  of  sluggish  ignorance.  At  Bagdad 
the  ancient  title  of  Prince  of  the  Captivity,  so  long,  according 
to  the  accounts  of  the  Jews,  entirely  suppressed,  was  borne  by 
an  ancient  Jew  named  Isaac.  He  paid  dear  for  his  honour  * 
he  was  suddenly  summoned  to  Constantinople  and  impri- 
soned. 

At  Damascus  there  are  seven  synagogues  and  four  colleges. 

In  Arabia,  whether  not  entirely  expelled  by  Mahomet,  or 
having  returned  to  their  ancient  dwellings  in  later  periods,  the 
Beni-Khaibr  still  retain  their  Jewish  descent  and  faith.  In 
Yemen  reside  2,658  families,  18,000  souls. 

In  Palestine,  of  late  years,  their  numbers  have  greatly  in- 
creased; it  is  said,  but  we  arc  inclined  to  doubt  the  number.s, 
that  10,000  inhabit  Safet  and  Jerusalem.  They  are  partly 
Karaites  : some  very  pathetic  hymns  of  this  interesting  Israel- 
itish  race  have  been  published  in  the  Journals  of  Mr.  Woolff, 
which  must  have  a singularly  affecting  sound  when  heard 


50 


HISTORY  OF  THE  JEWS. 


from  children  of  Israel,  bewailing,  upon  the  very  ruins  of  Je* 
rusalem,  the  fallen  city,  and  the  suffering  people.* 

In  the  Tu  kish  dominions,  not  including  the  Barbary 
States,  the  Israelites  are  calculated  at  800,000.  In  Asia  Minor 
they  are  numerous,  in  general  unenlightened,  rapacious,  war- 
red  on,  and  at  war  with  mankind. 

In  Constantinople,  they  are  described  as  the  most  fierce  and 
fanatical  race  which  inhabit  the  city.  Hated  by  and  hating  the 
Greeks  with  the  unmitigated  animosity  of  ages,  they  lend 
themselves  to  every  atrocity  for  which  the  government  may 
demand  unrelenting  executioners.  They  were  employed  in 
the  barbarous  murder  and  maltreatment  of  the  body  of  the 
Patriarch  ; on  the  other  hand,  the  old  rumors  of  their  crucify- 
ing Christian  children  are  still  revived  the  body  of  a youth 
was  found  pierced  with  many  wounds  ; the  murder  was,  with 
one  voice,  charged  upon  the  Jews.  Their  numbers  are  stated 
at  40,000. 

At  Adrianople  reside  800  families,  with  thirteen  syna- 
gogues. 

In  Salonichi,  30,000  possess  thirty  synagogues  ; and  in  this 
city,  the  ancient  Thessalonica,  the  most  learned  of  the  Eastern 
Rabbins  are  reported  to  teach  in  their  schools,  with  great  dili- 
gence, the  old  Talmudic  learning. 

In  the  Crimea,  the  Karaites  still  possess  their  wild  and  pic- 
turesque mountain  fortress,  so  beautifully  described  by  Dr. 
Clarke,  with  its  cemetery  reposing  under  its  ancient  and  peace- 
ful grove,  and  the  simple  manners  of  its  industrious  and 
blameless  people,  who  are  proverbial  elsewhere,  as  in  this  set- 
tlement, for  their  honesty.  Their  numbers  amount  to  about 
1,200. 

In  the  Russian  Asiatic  dominions,  about  Caucasus  and  in 
Georgia,  their  numbers  are  considerable.  In  Georgia  some 
of  them  are  serfs  attached  to  the  soil ; some,  among  the  wild 
tribes  about  Caucasus,  are  bold  and  marauding  horsemen  like 
their  Tartar  compatriots. 

But  the  ancient  kingdom  of  Poland,  with  the  adjacent  pro- 
vinces of  Moravia,  Moldavia,  and  Wallachia,  is  still  the  great 
seat  of  the  modern  Jewish  population.  Three  millions  have 
been  stated  to  exist  in  these  regions ; but  probably  this  is  a 
great  exaggeration.  In  Poland,  they  form  the  intermediate 
class  between  the  haughty  nobles  and  the  miserable  agricuk 

* Asia Asiatic  Turkey,  330,000;  Arabi as,  200,000;  Hindostan, 
100,000;  China,  60,000;  Turkistan,  40,000 ; Province  of  Iran,  35,000  ; 
Russia  in  Asia,  3,000.  Total  738,000.—  Weimar  Statement. 


HISTORY  Of  THE  JEWS. 


51 


tural  villains  of  that  kingdom.*  The  rapid  increase  of  their 
population,  beyond  all  possible  maintenance  by  trade,  embar- 
rasses the  government.  They  cannot  ascend  or  descend ; 
they  may  not  become  possessors,  they  are  averse  to  becoming 
cultivators  of  the  soil ; they  swarm  in  all  the  towns.  In  some 
districts,  as  in  Volhynia,  they  are  described  by  Bishop  James 
as  a fine  race,  with  the  lively,  expressive  eye  of  the  Jew,  and 
forms,  though  not  robust,  active  and  well-proportioned.  Of 
late  years,  much  attention,  under  the  sanction  of  the  govern- 
ment, has  been  paid  to  their  cdocation,  and  a great  institution 
established  for  this  purpose  at  Warsaw. 

The  number  of  Jews  in  the  Austrian  dominions  is  estima- 
ted, including  Gallicia,  at  050,000.  In  the  Prussian  domi- 
nions at  135,000.  In  the  rest  of  Germany,  138,000.  The 
emperor  of  Austria  has  afforded  to  Europe  the  novel  sight  of 
a Jew  created  a baron,  and  invested  with  a patent  of  nobility. 

In  Denmark  and  Sweden  the  Jews  are  in  considerable 
numbers;  those  resident  in  Copenhagen  w^ere  stated  in  1819 
at  1,491.  They  enjoy  freedom  of  trade  and  the  protection  of 
the  government. 

The  Netherlands  contain  80,000. 

In  France,  now  deprived  of  the  German  and  Italian  pro- 
vinces of  the  empire,  the  Israelites  are  reckoned  at  about  40 
or  50,000. 

In  Spain,  the  iron  edict  of  Ferdinand  and  Isabella  still  ex- 
cludes the  Israelite.  At  the  extremity  of  the  land,  in  Gibraltar, 
3 or  4,000  are  found  under  the  equitable  protection  of  Great 
Britain. 

In  Portugal  they  have  been  tolerated  since  the  time  of  the 
late  king,  John  VI.,  who  remunerated  their  services  in 
introducing  large  cargoes  of  corn  during  a famine,  by  the 
recognition  of  their  right  to  inhabit  Lisbon. f 

In  Italy  their  numbers  are  considerable.  It  is  said  that 
many  have  taken  refuge  in  Tuscany  from  the  sterner  govern- 
ment of  Sardinia;  where,  under  the  French  dominion,  among 
a JevVish  pvopulation  of  5,543,  there  were  182  landed  proprie- 

* A Jewish  free  corps  served  under  Kosciusko  during  the  insurrection 
in  Poland. 

t Europe; — In  Russia  and  Poland,  603,800;  Austria,  453,524;  Euro- 
pean Turkey,  321,000;  Stales  of  the  German  Confederation,  138,000; 
Prussia,  134,000 ; Netherlands,  80,000 ; France,  60,000 ; Italy,  36,000  ; 
Great  Britain,  12,000;  Cracow,  7,300;  Ionian  Isles,  7,000 ; Denmark, 
6,000;  Switzerland,  1,970;  Sweden,  450.  Total  number  of  Jews  in 
Europe,  1,918,053;  ora  proportion  of  a 113th  part  of  the  population, 
calculated  at  227  millions. — Weimar  Statement, 


52 


HISTORY  OF  THE  JEWS. 


tors,  402  children  attended  the  public  schools:  7,000  is  given 
as  their  number  in  the  Austrian  territories  in  Italy. 

In  Great  Britain,  the  number  of  Jews  is  variously  stated 
from  12  to  25,000.  They  are  entitled  to  every  privilege  of 
British  subjects,  except  certain  corporate  offices  and  seats  in 
parliament,  from  which  they  are  excluded  by  the  recent  act, 
which  requires  an  oath  to  be  taken  on  the  faith  of  a Christian. 
In  the  city  of  London  they  are  prevented  by  municipal  regula- 
tions from  taking  out  their  freedom;  a restriction  which  sub- 
jects them  to  great  occasional  embarrassment  and  vexation, 
as  no  one  can  legally  follow  a retail  trade  without  having  pre- 
viously gone  through  this  ceremony. 

In  America  the  Jews  are  calculated  at  about  G,000 ; the 
few  in  the  former  dominions  of  Spain  and  Portugal,  are  de- 
scendants of  those  who,  under  the  assumed  name  of  Chris- 
tians, fled  from  the  inquisition;  in  Surinam  a prosperous  com- 
munity is  settled  under  the  protection  of  the  Dutch ; they  were 
originally  established  at  Cayenne;  there  are  some  in  Jamaica. 
In  the  United  States,  their  principal  settlements  are  at  New- 
York,  Philadelphia,  and  Charleston.* 

Such,  according  to  the  best  authorities  to  which  we  have 
access,  is  the  number  and  distribution  of  the  children  of  Israel; 
they  are  still  found  in  every  quarter  of  the  world,  under  every 
climate,  in  every  region,  under  every  form  of  government, 
wearing  the  indelible  national  stamp  on  their  features,  united 
by  the  close  moral  affinity  of  habits  and  feelings,  and,  at  least, 
the  mass  of  the  community,  treasuring  in  their  hearts  the  same 
reliance  on  their  national  privileges,  the  same  trust  in  the  pro- 
mises of  their  God,  the  same  conscientious  attachment  to  the 
institutions  of  their  fathers. 

* America: — North  America,  5,000;  Netherlandish  Colonies,  500; 
Demeraraand  Essequibo,  2C0.  Total,  5,700. 

New-Holland,  50. — Weimw  Statement. 


FUNDAMENTAL  DOCTRINES. 


53 


CHAPTER  II. 

RELIGIOUS  CUSTOMS  AND  CEREMONIES  OF  THE  JEWS. 

The  religious  customs  of  the  Jews  of  modern  times  are  not 
all  of  equal  authority ; neither  are  they  observed  by  all  alike ; 
for  this  reason  they  arc  divided  into  three  classes.  q’^ree  clas- 
The  ^7-5/  contains  the  injunctions  of  the  toritten  ses  of  Cus- 
law,  viz.  those  included  in  the  Pentateuch,  or  five  toms  among 
first  books  of  Moses.  The  second  class  relates  modern 

to  the  oral  law,  or  that  which  was  delivered  by 
word  of  mouth.  It  comprehends  those  comments  which  the 
rabbins  and  doctors  made  in  their  days  upon  the  Pentateuch, 
and  an  infinite  variety  of  ordinances.  These  were  collected 
into  one  large  volume,  called  the  Talmud.  The  third  class 
includes  such  things  as  custom  has  sanctioned  in  different 
times  and  places,  or  which  have  been  lately  introduced  among 
them.  These  are  properly  termed  customs.  Of  these  three 
classes,  the  first  and  second  are  received  by  all  Jews,  where- 
soever dispersed  ; but  in  regard  to  the  third,  they  diflfer  greatly 
from  each  other,  because  sojourning  in  various  parts  of  the 
world,  many  of  them  have  adopted  the  names,  and  fallen  into 
the  manners  of  the  nations  among  whom  they  dwell.  In  this 
respect,  the  greatest  difference  lies  between  the  Eastern  Ger- 
man, and  Italian  Jews. 

SECT.  I. FUNDAMENTAL  DOCTRINES. 

We  shall  here  transcribe  the  thirteen  articles  of  the  Jewish 
creed,  which  contain  all  that  they  believe,  according  to  what 
rabbi  Moses,  or  Maimonides,  the  Egyptian,  has  Articles  of 
said  of  it,  in  his  commentaries  on  the  Misna,  in  belief 
the  discourse  Sanedrin,  Chap.  Helcc ; which 
the  Jews  have  received  without  any  opposition,  and  from  which 
they  are  never  permitted  to  swerve. 

I.  I believe  with  a strong  and  lively  faith,  that  there  is  one 
God,  the  Creator  of  all  things,  and  first  principle  of  all  beings, 
who  is  self-sufficient  and  independent,  and  without  whom  no 
created  being  can  subsist. 

II.  I believe,  &-c.  that  God  is  one,  and  indivisible ; but  of 
an  unity  peculiar  to  himself  alone; — that  he  has  been,  is,  and 
shall  forever  be,  the  only  God,  blessed  for  evermore. 

III.  I believe,  &c.  that  God  is  an  incorporeal  being;  h§ 

5* 


54 


FUNDAMENTAL  DOCTRINES. 


has  no  bodily  quality  of  any  kind  whatever,  which  either  is 
possible,  or  can  any  ways  be  imagined. 

IV.  I believe,  &c.  that  God  is  eternal,  and  all  beings,  ex- 
cept himself,  had  once  a beginning ; for  God  is  the  beginning 
and  end  of  all  things. 

V.  I believe,  &c.  that  none  but  God  is  the  object  of  divine 
adoration  ; and  no  created  being  ought  to  be  worshipped  as  a 
mediator  or  intercessor. 

VI.  I believe,  &c.  that  whatever  is  written  in  the  books  of 
the  prophets  is  true ; for  there  have  been,  and  still  may  be» 
prophets  qualified  to  receive  the  inspirations  of  the  Supreme 
Being. 

VII.  I believe,  &c.  in  the  truth  of  the  prophecies  of  our 
master  Moses,  (peace  be  with  him,)  for  Moses  was  a prophet 
superior  to  all  others  ; and  God  Almighty  honoured  him  with 
a peculiar  gift  of  prophecy  which  was  never  granted  to  any  of 
the  rest. 

VIII.  I believe,  &c.  that  the  law  left  by  Moses  (peace  be 
with  him)  was  the  pure  dictate  of  God  himself;  and  conse- 
quently, the  explication  of  those  commandments,  which  were 
handed  down  by  tradition,  came  entirely  from  the  mouth  of 
God,  who  delivered  it  to  our  master  Moses,  as  we  have  it  at 
the  present  day. 

IX.  I believe,  &c.  that  this  law  is  unchangeable,  and  that 
God  will  never  give  another  ; nor  can  there  be  the  least  addi- 
tion to,  or  diminution  from  it. 

X.  I believe,  &c.  that  God  perfectly  knows  the  most  secret 
thoughts,  and  governs  all  the  actions  of  mankind. 

XI.  I believe,  &c.  that  God  will  reward  those  who  observe 
this  law,  and  will  severely  punish  such  as  are  guilty  of  the 
least  violation  of  it.  Eternal  life  is  the  best  and  greatest  re- 
ward, and  damnation  of  the  soul  the  most  severe  punishment. 

XII.  I believe,  &c.  that  a Messiah  shall  come,  more  deserv- 
ing than  all  the  kings  that  have  ever  lived.  Although  he 
thinks  proper  to  delay  his  coming,  no  one  ought  on  that  ac- 
count to  question  the  truth  of  it,  or  set  an  appointed  time  for 
it,  much  less  produce  scripture  for  the  proof  of  it ; since  Is- 
rael will  never  have  any  king  to  rule  over  it,  but  one  that 
shall  be  of  the  line  of  David  and  Solomon. 

XIII.  I believe,  &c.  that  God  will  raise  the  dead,  and 
though  I know  not  when,  yet  it  will  be  when  he  sees  most  con- 
venient.— Hallowed  be  his  name  for  ever  and  ever.  Amen, 

There  are  other  articles  besides  these  fundamental  ones, 
which,  though  not  universally  received,  are  not  absolutely  re* 
jected. 


Jewish  Ceremony  of  walking  7 times  round  the  dead.  p.  79. 


FUNDAMENTAL  DOCTRINES. 


55 


The  Jews  go  to  prayers  three  times  every  day  in  their  syna- 
gogues, and  when  they  enter,  they  how  towards  the  Hechal, 
or  Ark,  repeating  some  verses  from  the  Psalms,  Prayers  and 
in  an  humble  tone.  The  first  four  hours  after  thanks  giv- 
sun-rise,  are  appointed  for  the  morning  service, 
which  is  called  Sciacrid  : the  second  service  is  in  the  after- 
noon, and  called  Minch  a;  the  third,  at  the  dose  of  the  even- 
ing, which  they  call  Haruid.  But  in  several  places,  on  such 
days  as  are  not  festivals,  the  afternoon  and  evening  prayers, 
for  convenience  sake,  are  said  together,  at  sun-set. 

( The  prayers  which  the}^  use  at  present  may  be  called  a 
supplement  to  their  ancient  sacrifices ; and  for  this  reason 
they  have  given  the  title  or  name  of  small  temples  to  their 
synagogues.  And  as  two  sacrifices  were  offered  every  day  in 
the  temple  of  Jerusalem,  one  in  the  morning,  and  the  other  in 
the  evening,  so  they  have  morning  and  evening  service  in 
their  synagogues,  to  correspond  with  those  two  sacrifices. 

Besides  these,  there  was  another  sacrifice  offered  up  on  holi- 
days, for  the  solemnity  of  the  festival;  and  for  this  reason 
they  add  a new  prayer  on  feast-days,  called  Musaph,  that  is, 
addition. 

They  must  not  eat,  drink,  or  do  any  kind  of  thing,  or  salute 
even  a friend,  till  they  have  been  at  morning  prayers ; — they 
are  obliged,  however,  to  wash  their  hands  before  they  enter 
the  synagogue. 

At  their  first  entrance  into  the  synagogue,  having  put  on  a 
devout  and  humble  demeanour,  they  cover  themselves  with 
a white  embroidered  linen  cloth,  of  an  oblong  qgj. 

figure,  called  the  Taled,  and  then  pronounce  .^.jgg^ 
the  benediction  contained  in  Numbers,  chapter 
X.  “ Blessed  be  thou,”  &c.  Some  Jews  only  cover  their  heads 
with  the  Taled,  but  others  bring  it  close  about  their  necks, 
that  no  object  may  divert  their  thoughts,  and  that  their  atten- 
tion to  the  prayers  may  in  no  ways  be  interrupted. 

In  the  next  place  they  put  on  the  armlets  and  fore-head- 
pieces, called  Tephilim,  or  Phylacteries  ; — meaning  that 
which  is  worn  during  the  time  of  prayer. 

The  Tephilim  are  made  as  follows  : — they  take  two  slips 
of  parchment,  and  write  on  them  with  great  accuracy,  and 
with  ink  made  for  that  particular  purpose,  these  four  passages, 
in  square  letters,  from  Exodus,  chapter  xiii.  1-3,  5-6,  8-10, 
11-13. 

These  two  slips  of  parchment  are  rolled  up  together,  and 
wrapped  in  a piece  of  black  calf’s  skin : — after  which  the  lat- 
ter is  fixed  up-on  a thick  square  piece  of  the  same  skin,  leaving 


56 


FUNDAMENTAL  DOCTRINES. 


a slip  thereof  fastened  to  it,  of  about  a finger’s  breadth,  and 
nearly  a cubit  and  a half  long.  One  of  these  Tephilim  is  placed 
on  the  bending  of  the  left  arm;  and  after  they  have  made  a small 
knot  in  the  slip,  they  wind  it  round  the  arm  in  a spiral  line,  till 
the  end  thereof  reaches  the  end  of  the  middle  finger:  as  for 
the  Head  Tephila,  they  write  the  four  passages  before  men- 
tioned, upon  four  distinct  pieces  of  vellum,  which,  when 
stitched  together,  make  a square : upon  this  they  write  the 
letter  Scin,  and  over  it  they  put  a square. piece  of  hard  calf’s 
skin,  as  thick  as  the  other,  from  which  proceed  two  slips  of 
the  same  length  and  breadth  as  the  former.  They  put  this 
square  piece  upon  the  middle  of  their  forehead.  The  slips 
going  round  their  heads,  form  a knot,  behind,  in  the  shape  of 
the  letter  Daletii,  and  then  hang  down  before,  upon  the 
breast.  The  forehead-pieces  are  usually  put  on  in  the  morning 
only,  with  the  Taled.  Some,  indeed,  wear  them  at  their  noon 
prayers  too  ; but  there  are  very  few  who  wear  even  the  Taled 
at  those  prayers,  excepting  the  Reader. 

David  Levi  says,  that  “all  Jews,  every  morning,  during 
the  reading  of  the  Shema,  and  whilst  saying  the  nineteen 
prayers,  must  have  on  the  Phylacteries  ; because  it  is  a sign 
of  their  acknowledging  the  Almighty  to  be  the  Creator  of  all 
things,  and  that  he  has  power  to  do  as  he  pleases.  On  the 
sabbath  and  other  festivals,  we  do  not  put  on  the  Phylacteries, 
because  the  due  observation  of  these  days  is  a sufficient  sign 
of  itself,  as  expressed  in  Exodus,  chapter  xxxi.  verse  12.” 

God  is  said  to  enter  the  Synagogue  as  soon  as  the  door  is 
opened,  and  when  ten  are  assembled  together,  and  each  of  them 
thirteen  years  and  a day  old,  at  least,  (for  otherwise  those 
prayers  cannot  be  sung  after  a solemn  manner,)  then  he  is  said 
to  be  in  the  midst  of  them,  and  the  Chazan,  or  Reader,  goes 
up  to  the  table,  or  altar,  or  stands  before  the  Ark,  and  begins 
to  sing  prayers  aloud,  in  which  the  rest  of  the  congregation 
join,  but  in  a softer  and  less  audible  voice. 

The  form  and  mode  of  prayer  is  not  uniform  amongst  the 
Jewish  nations.  The  Germans  sing  in  a louder  tone  than  the 
rest.  The  Eastern  and  Spanish  Jews  sing  much  after  the 
same  manner  as  the  Turks  ; and  the  Italians  soft  and  slow. 
Their  prayers  are  longer  or  shorter,  according  as  the  days  are, 
or  are  not,  festival.  In  this  particular,  too,  the  several  nations 
differ  greatly. 

The  Jews,  in  their  prayers,  rely  on  two  things,  viz.  on  the 
mercy  and  goodness  of  God,  and  on  the  innocence  and  piety 
of  their  forefathers.  For  which  reason,  they  mention  Abra- 
ham, Isaac,  Jacob,  and  some  others,  both  patriarchs  and  pro- 


FUNDAMENTAL  DOCTRINES. 


57 


phets.  “ Do  thou,  O God,”  say  the}'’,  “ vouchsafe  to  hear  us, 
and  grant  us  such  and  such  a favour,  through  the  merits  of 
all  those  just  and  holy  men  who  have  sprung  up  in  every  ge- 
neration among  the  Israelites.” 

In  regard  to  their  posture  during  divine  service,  they  are 
to  stand  without  leaning  as  much  as  possibly  they  can : their 
heads  are  to  he  covered,  and  their  bodies  girt  with  a belt,  to 
separate  the  heart  from  the  lower  parts,  which  are  impure. 
Their  hands  and  faces  are  to  be  carefully  washed,  before  they 
presume  to  enter  into  the  synagogue.  They  must  not  touch 
any  thing  whilst  they  are  at  their  prayers  which  is  foul  and 
nasty,  and  their  minds  must  be  prepared,  at  least  an  hour,  for 
their  prayers,  before  they  repeat  them. 

The  person  who  prays  must  turn  towards  .Terusalem,  join 
- his  feet  straight,  lay  his  hands  on  his  heart,  and  fix  his  eyes  on 
the  ground.  lie  must  avoid  gaping,  spitting,  blowing  his 
nose,  with  the  utmost  precaution. 

They  may  pray  aloud,  when  at  home,  for  the  edification 
and  improvement  of  their  servants  and  family ; but  at  the 
synagogue  it  is  sufficient  to  say  their  prayers  as  softly  as 
they  please,  if  they  do  but  move  their  lips ; for  it  is  re- 
quisite that  the  congregation  should  be  well  satisfied  that  they 
do  pray. 

When  they  depart  from  the  synagogue,  they  must  never 
turn  their  backs  upon  the  Hechal,  which  contains  the  sacred 
books  of  the  law.  They  must  go  out  slowly,  in  conformity 
to  those  words  in  Job,  the  14th  chapter,  and  16th  verse,  “ Thou 
hast  counted  m*y  steps.”  They  must  refrain  likewise  from 
casting  their  eyes  upon  any  beautiful  objects  that  may  raise 
their  inordinate  affections.  Whenever  they  pass  the  gate  of 
the  synagogue,  they  are  obliged  to  put  up  an  ejaculatory 
prayer. 

Even  when  upon  a journey,  let  a Jew  be  ever  so  far  from 
the  place  where  he  set  out,  he  must  say  a prayer  with  his 
face  turned  that  way,  and  repeat  some  passages  out  of  the 
scriptures  which  relate  to  travellers. 

The  rabbis  have  divided  the  five  books  of  Moses  into  forty 
eight  or  fifty-two  lessons,  called  Parasciod,  or  divisions  ; and 
one  of  them  is  read  every  week  in  their  synagogues ; The  Penta- 
so  that  in  the  compass  of  a year,  whether  it  consists  teuch. 
of  twelve  or  thirteen  months,  they  read  the  whole  book  through. 
On  Mondays  and  Thursdays,  after  having  said  their  penitential 
prayers,  they  take  the  Sefar  Tora,  or  hook  of  the  law,  out 
of  the  Ark  before  mentioned,  and  whilst  that  verse  of  the  34th 
Psalm,  “ O praise  the  Lord  with  me,”  &c.  and  some  others, 


58 


FUNDAMENTAL  DOCTRINES. 


are  repeating,  they  place  it  on  the  desk  ; where  being  opened 
and  unrolled,  they  desire  three  persons  to  read  the  beginning 
of  the  Parascia,  which  means  section  or  cha'picr^  in  the  same 
place  with  them.  And  the  Avhole  congregation  repeat  some 
words  of  it,  which  are  preceded  and  followed  with  a blessing. 
After  this,  the  Reader  gives  them  his  benediction,  and  they  all 
promise  either  to  bestow  something  on  the  poor,  or  to  contri- 
bute towards  the  necessities  of  the  synagogue.  Then  the 
Sefar  Tora  is  held  up  wide  open,  and  the  Reader,  showing 
the  writing  thereof,  says  to  the  congregation,  according  to 
Deuteronomy,  chapter  iv.  verse  44,  “ This  is  the  law  which 
Moses  set  before,”  &c.  The  Levantine  .Tews  perform  this 
ceremony  first  of  all.  After  this  declaration,  the  book  is  rolled 
up  and  covered,  and  then  shut  up  in  the  ark.  Besides  this, 
no  day  must  pass  without  reading  some  portion  of  the  law  at 
home. 

This  manner  of  reading  the  five  books  of  Moses  in  the 
synagogue,  and  inviting  a greater  or  smaller  number  of  the 
congregation  to  read  it  with  them,  was  ordered  by  Esdras, 
and  is  observed  on  all  fasts  and  festivals. 

As  some  men,  out  of  a zeal  for  religion,  are  fond  of  being 
employed  in  certain  ceremonies,  such  as  taking  the  book  out 
of  the  ark,  and  laying  it  up  again,  &c.  &c.  that  indulgence  is 
generally  granted  to  such  as  are  most  generous  and  free  of 
their  money.  Whatever  is  so  collected,  is  distributed  either 
ammngst  the  poor,  or  employed  towards  furnishing  the  neces- 
saries of  the  synagogue. 

An  epitome  of  the  tenets,  ordinances,  and  traditions  of  all 
the  rabbis  up  to  the  time  of  Rabbi  Juda,  about  120  years  af- 
ter the  destruction  of  Jerusalem,  called  the 
Mishna,  was  divided  into  six  parts;  the  first 
ra  01  a mu  . agriculture  ; the  second  of  festivals  ; 

the  third  of  marriages,  and  every  thing  relating  to  women  ; 
the  fourth  of  law-suits,  and  of  the  disputes  which  arise  from 
loss  or  interest,  and  of  all  manner  of  civil  affairs  ; the  fifth,  of 
sacrifices;  and  the  sixth,  of  things  clean  and  unclean.  This 
being  very  concise  occasioned  various  disputes;  a circum- 
stance which  prompted  t\vo  rabbis  of  Babylon,  to  the  compi- 
lation of  all  the  interpretations,  controversies,  and  additions 
w'hich  had  been  written  upon  the  Mishna,  together  with  other 
supplementary  matter.  Thus  they  placed  the  Mishna  as  the 
text,  and  the  re.st  as  an  exposition  ; the  whole,  forming  the 
book  called  the  Talmud  Babcli,  the  Talmud  of  Babylon,  or 
Ghemara,  which  signifies  the  book  of  perfection. 


CUSTOMS  AND  LAWS. 


59 


SEC.  II, CUSTOMS  AND  LAWS  OF  THE  ANCIENT  JEWS. 

Soon*  after  the  Jews,  or  the  children  of  Israel, 
were  delivered  from  Egyptian  slavery,  Moses,  laws  of  the  an- 
their  leader,  delivered  them  a body  of  laws,  dent  Jews, 
which  he  declared  to  them  he  received  from 
God,  whom  he  had  conversed  with,  face  to  face,  on  Mount 
Sinai.  These  laws  consisted  of  precepts  which  related  both 
to  the  worship  of  God,  and  their  duty  to  each  other:  but 
such  was  their  attachment  to  their  former  customs  and  reli- 
gion, that  while  Moses  was  absent,  in  procuring  the  divine 
law,  the  people  made  a golden  calf,  which  they  danced  round, 
and  worshipped  as  the  true  God.  This  was  done  in  imita- 
tion of  what  they  had  seen  in  Egypt. 

The  most  distinguishing  of  all  the  Jewish  ceremonies,  be 
fore  their  reception  of  the  Mosaic  law,  was  that  of  circumci- 
sion. This,  from  the  time  of  Abraham,  was  al-  Circumci- 
ways  performed  on  the  eighth  day  after  the  sion 
birth  of  the  child,  in  order  to  distinguish  them  from  the  sur- 
rounding tribes,  who  made  it  a fixed  rule  to  circumcise  their 
children  in  the  thirteenth  year. 

By  the  Mosaic  law,  the  seventh  day  of  the  week  was  to  be 
kept  sacred;  but  this  was  no  more  than  the  revival  of  an 
ancient  institution,  as  appears  from  Genesis,  c.  2.  gabbath. 
Sacrifices  were  enjoined,  and  a distinction  was 
m.ade  between  clean  and  unclean  animals.  This  distinction 
seems  to  have  been  rather  political  than  religious ; for  had 
swine’s  flesh  been  eaten  in  the  wilderness,  or  even  in  the  land 
of  Canaan,  it  might  have  been  prejudicial  to  their  health. 
Another  reason  has  been  assigned  for  this  prohibition ; 
namely,  to  make  a distinction  between  them  and  all  other  na- 
tions in  the  universe. 

At  the  celebration  of  their  grand  solemnities  and  sacrifices, 
.persons  were  to  bring  the  victim  to  the  priest,  who  laid  his 
hand  upon  its  head,  and  then  read  over  to  the  gacriftces 
congregation  aloud,  all  the  sins  which  the  par- 
ties confessed.  The  victim  was  then  slain,  and  when  all  the 
blood  was  extracted  from  the  body,  the  fat  was  burned  to 
ashes,  and  the  other  parts  remained  the  property  of  the 
priests.  During  the  time  the  children  of  Israel  remained  in 
the  wilderness,  they  had  no  temple,  because  they  had  no  fixed 
place  of  residence  ; but,  to  supply  that  deficiency,  Moses  and 
Aaron  made  an  Ark  or  Tabernacle,  which  was  carried  by 
the  Levites  from  place  to  place. 


60 


CUSTOMS  AND  LAWS 


Of  all  the  ceremonies  imposed  on  the  Jews,  none  serves 
more  to  point  out  the  notion  of  an  atonement  for  sin,  than  that 
of  the  “ Scape-Goat.”  This  ceremony  was  performed  once 
in  every  year,  and  in  the  following  manner  ; — 

The  goat  was  taken  to  the  Tabernacle,  and,  in  the  hearing 
of  all  the  people,  the  priest  read  a list  of  the  sins  which  had 
been  confessed.  The  people  acknowledged  their  guilt.  Then 
taking  the  scroll,  the  priest  fixed  it  upon  the  goat,  which  Avas 
immediately  conducted  to  the  Avilderness,  and  never  more 
heard  of  This  being  over,  the  messengers  returned,  and 
then  the  people  received  absolution.  The  laAV  delivered  by 
Moses  to  the  Jew^s,  contained  not  onl}’’  directions  for  the  man- 
ner in  Avhich  sacrifices  Avere  to  be  offered,  and  indeed  the 
whole  service,  first  of  the  tabernacle,  and  then  of  the  temple ; 
but  likeAAUse  a system  of  moral  precepts.  The  distinctions  of 
persons,  according  to  the  different  ranks  in  life,  Avere  pointed 
out.  Women  AA^ere  not  permitted  to  Avear  the  same  habit  as 
the  men.  Young  persons  Avere  commanded  to  stand  up  in  a 
reverent  manner  before  the  aged,  and  to  treat  them  Avith  every 
mark  of  respect.  The  same  justice  Avas  to  be  done  to  stran- 
gers as  to  free-born  subjects.  No  stranger  Avas  to  be  chosen 
king  over  them;  for,  as  they  Avere  surrounded  by  heathen 
nations,  a stranger,  having  the  civil  poAA^erin  his  hands,  might 
have  led  them  into  idolatry.  They  Avere  commanded  not  to 
abhor,  nor  treat  with  contempt,  the  Edomites  ; because  they 
Avere  the  descendants  of  Esau,  the  elder  brother  of  Jacob; 
nor  Avere  they  to  treat  the  Egyptians  with  cruelty. 

SlaA^ery  Avas  permitted  by  the  laAv  of  Moses,  but  slaves  or 
bond-men  Avere  not  to  be  treated  Avitli  cruelty  ; and  the  reason 
assigned  AA-as,  that  the  children  of  Israel  had  themseK’es  been 
slaA^es  in  the  land  of  Egypt.  Every  AvidoAV  and  orphan  wxre 
to  be  considered  as  objects  of  compassion  ; and  those  who 
treated  them  with  cruelty  AA^ere  to  be  considered  as  objects  of 
the  Divine  displeasure.  Nay,  it  AA^as  further  threatened  in 
this  laAV,  that  those  avIio  oppressed  the  A\hdow  and  the  father- 
less, should  die  an  ignominious  death  ; that  their  Avidows 
should  be  exposed  to  want,  and  their  children  subjected  to 
hardships. 

The  duty  of  charity  AA'as  strongly  inculcated  by  the  Mosaic 
economy;  for  AvhateA'er  Avas  left  of  the  fruits  of  the  earth  in 
the  field,  they  were  not  to  go  back  to  gather  ; it  AA^as  for  the 
poor  and  needy:  the  slaves  were  to  enjoy  it,  and  so  Avere  the 
AvidoAA^s  and  fatherless.  The  tribe  of  Levi,  to  Avhom  the  priest- 
hood was  confined  by  laAA^,  Avere  not  to  have  any  local  inhe- 
ritance, but  they  Avere  to  dwell  in  the  presence  of  their  bre^ 


OF  THE  ANCIENT  JEWS. 


61 


thren,  and  one-tenth  part  of  the  fruits  of  the  earth  was  to  be 
set  aside  for  their  subsistence.  These  Levites,  however,  were 
commanded  to  relieve  the  widow  and  the  fatherless. 

In  every  city,  town,  or  village,  some  of  the  most  respect- 
able of  the  inhabitants,  or  elders  of  the  people,  were  to  be  ap- 
pointed judges ; and  in  the  administration  of  justice,  they  were 
strictly  commanded  to  act  impartially.  No  respect  was  to  be 
paid  to  the  characters  or  rank  of  persons  ; and 
a dreadful  curse  was  pronounced  against  such  ° 
as  should  take  bribes.  These  judges  sat  in  the  gates  of  the 
cities ; which  practice  still  prevails  in  many  of  the  eastern 
nations.  The  origin  of  this  custom  is  of  great  antiquity;  but 
the  end  and  design  of  it  has  never  been  properly  accounted 
for,  which  is  the  more  surprising,  because  the  custom  itself  is 
very  emblematical  and  expressive. 

There  was,  however,  an  appeal  from  these  inferior  courts, 
whether  relating  to  matters  of  a civil  or  a criminal  nature. 
And  this  appeal  was  very  solemn : the  party  who  thought 
himself  injured,  entered  his  appeal  before  the  supreme  judge 
or  the  king,  who  called  to  his  assistance  the  whole  body  of 
priests  and  Levites  ; and  the  majority  of  votes  determined  the 
affair.  If  either  of  the  contending  parties  refused  to  abide  by 
the  final  decision,  he  was  condemned  to  suffer  death ; for  not 
to  acknowledge  such  a solemn  judgment,  was  to  deny  the  au- 
thority of  God  himself,  who  had  delegated  his  authority  to 
the  judges,  priests,  and  Levites. 

The  person  who  spoke  disrespectfully  of  a judge,  was  con- 
sidered as  a blasphemer ; and  if  he  was  found  guilty  by  the 
evidence  of  two  or  three  witnesses,  then  he  was  to  be  put  to 
death ; for  to  revile  a judge  w’as  to  revile  God,  he  being  consi- 
dered as  his  representative  on  earth. 

The  Jewish  slavery  was  two-fold,  and  arose  from  a variety 
of  circumstances.  When  men  were  reduced  to  poverty,  it  was 
in  the  power  of  their  creditors  to  sell  them : but 
they  were  not  to  be  treated  as  strangers  ; they  avery. 
were  to  be  treated  in  the  same  manner  as  we  do  hired  ser- 
vants ; and  when  the  year  of  jubilee  took  place,  they,  and 
their  wives,  with  their  children,  were  to  be  set  at  liberty,  and 
they  were  to  return  to  the  possessions  of  their  ancestors. 
These  persons  who  were  purchased,  or  in  other  words,  taken 
into  a state  of  servitude,  were  not  to  be  sold  by  their  masters, 
nor  were  they  to  be  treated  with  any  sort  of  severity.  When 
a servant  was  discharged,  his  master  was  to  give  him  as  much 
corn,  wine,  oil,  and  other  necessaries,  as  he  and  his  wife  and 
children  could  carry  borne  to  their  houses. 


G2 


CUSTOMS  AND  LAWS 


Iq  the  patriarchal  age,  the  power  of  masters  over  their  ser- 
vants was  unlimited,  for  they  had  a right  to  put  them  to  death 
whenever  they  pleased ; but  after  the  children  of  Israel  had 
returned  from  Egypt,  this  power  was  confined  within  proper 
bounds.  Such  as  engaged  for  a limited  time  were  to  have 
leave  to  go  out  at  the  expiration  of  it ; and  if  a man  was 
married  when  he  entered  into  servitude,  his  wife  and  children 
were  to  be  set  at  liberty ; but  if  his  master  gave  him  a wife, 
both  she  and  the  children  were  to  remain  the  property  of  the 
master.  This  circumstance,  however,  seldom  took  place,  for 
the  law  had  provided  a remedy. 

It  frequently  happened,  that  when  the  term  of  servitude  ex- 
pired, the  servant  having  no  prospect  of  procuring  a subsist- 
ence, and,  at  the  same  time,  unwilling  to  part  with  his  wife 
and  children,  told  his  master  that  he  would  serve  him  during 
the  remainder  of  his  life.  In  such  cases,  the  master  took 
him  before  the  elders,  or  judges,  and  in  their  presence,  an 
awl  was  bored  through  his  ear,  and  fixed  to  a post  in  the  gate 
of  the  city ; signifying  that  he  and  his  wife  and  children 
were  to  serve  the  master  till  death. 

It  was  the  same  with  women  servants,  who  were  bound  by 
the  same  obligations.  With  respect  to  strangers,  they  were, 
at  all  times,  permitted  to  redeem  themselves,  and  this  was  to 
be  done  in  an  equitable  manner  before  the  judges.  All  the 
arrears  due  to  them  were  to  be  paid,  and  if  the  time  of  their 
servitude  was  not  expired,  then  they  were  to  make  a proper 
deduction,  so  that  the  master  should  not  receive  the  least 
injury. 

When  a master  struck  his  servant,  and  the  wound  proved 
mortal,  so  that  the  servant  died  within  a day  or  two,  then  the 
crime  was  to  be  considered  as  capital,  and  the  master  was  to 
suffer  death  for  it ; but  if  he  lived  beyond  that  time,  then  the 
master  was  to  be  discharged,  because  the  slave  was  his  pro- 
perty. When  a master  struck  out  the  eye  or  the  tooth  of  his 
servant,  then  ho  was  obliged  to  let  him  go  free ; because,  in 
such  an  instance,  the  master  exceeded  the  bounds  prescribed 
by  the  law. 

It  was  in  the  power  of  parents  to  sell  their  daughters ; a 
practice  which  has  been  followed  in  the  eastern  nations  from 
the  most  early  ages.  When  a master  seduced 
faiheiT'^^  a female  slave,  he  was  not  permitted  to  sell  her, 

^ ■ because  he  had  not  acted  towards  her  consist- 

ently with  the  nature  of  moral  obligation.  If  the  master 
betrothed  the  young  woman  to  his  son,  she  was  to  be  treated 
as  a free-born  subjecf ; but  if  the  young  man  ^nok  anoiher 


OF  THE  ANCIENT  JEWS. 


63 


wife,  then  he  was  to  deliver  up  every  thing  belonging  to  the 
slave,  and  she  was  to  be  free  to  act  in  what  manner  she 
pleased.  It  is  singular,  that  when  a slave  ran  away  from  his 
master,  he  was  not  to  be  reclaimed  by  him,  but  was  to  remain 
wdth  the  person  where  he  chose  to  settle. 

The  power  that  fathers  had  over  their  children  was  great. 
If  a son  refused  to  obey  his  father  or  mother,  or  treated  them 
with  indignity,  they  were  to  chastise  him ; and  if  no  reforma- 
tion took  place  in  his  conduct,  then  he  was  to  be  taken  before 
the  elders,  or  judges  of  the  city,  who,  upon  hearing  such  evi- 
dence as  served  to  prove  his  guilt,  he  was  delivered  over  to 
the  common  executioners,  who  immediately  stoned  him  to 
death.  None  of  the  children  of  Israel  were  permitted  to  sell 
their  daughters  as  common  prostitutes,  because  purity  was 
enjoined  by  the  Mosaic  law.  It  was  the  custom  of  the  sur- 
rounding nations  to  boil  kids  in  the  milk  of  their  dam ; but 
by  the  Mosaic  law  this  was  forbidden  as  an  unnatural  prac- 
tice ; so  that  it  was  utterly  prohibited  for  any  person  to  seethe  a 
kid  in  its  mother’s  milk. 

Many  of  the  Heathen  nations  lived  in  an  incestuous  man- 
ner; but  this  practice  was  not  tolerated  under  the  law  of 
Moses.  The  degrees  of  consanguinity  were  so 
strictly  attended  to,  that  no  person  was  to  break  Lf^wsrespcc- 
through  them ; and  a table  of  those  degrees  has  marriage, 
always  been  affixed  to  the  English  translation  of  the  Bible. 
A man  was  not  to  marry  two  sisters,  lest  it  should  create 
family  dissensions. 

If  a man  died  without  having  children,  and  if  he  had  a 
brother  alive  unmarried,  then  the  bachelor  was  to  espouse  the 
widow ; that  by  descendants  the  name  of  the  family  might  be 
kept  up ; but  the  first-born  child  was  to  succeed  to  the  name 
and  estate  of  the  first  husband. 

As  nothing  was  more  odious  among  the  Jews,  than  for  men 
or  women  to  live  unmarried,  so  if  the  brother-in-law  refused 
to  marry  the  sister-in-law,  to  preserve  the  name  of  his  family, 
the  widow  was  to  go  before  the  judges  in  the  gate  of  the  city, 
and  there  exhibit  her  complaint.  This  being  done,  the  bro- 
ther-in-law was  called  before  the  judges,  and  examined  con- 
cerning the  nature  of  his  objections ; and  when  it  was  found 
that  he  absolutely  refused  to  marry  the  woman,  then  she  was 
called  in,  and  the  refusal  intimated  to  her;  the  judges  then 
were  to  tell  her  to  act  according  as  the  law  of  Moses  directed ; 
and  she,  stooping  down,  unloosened  the  shoe  from  ofT  his  right 
foot,  and,  spitting  in  his  face,  declared  her  abhorrence  of  the 
man  who  refused  to  perpetuate  the  name  of  his  family,  and  the 


64 


CUSTOMS  AND  LAWS 


name  of  his  brotlier ; and  from  that  time  forward  he  was 
called,  “ The  man  whose  shoe  was  loosed  in  Israeli 

A woman  was  not  to  marry  into  any  tribe  but  that  to  which 
her  father  belonged:  this  seems  to  have  been  done  to  keep  up 
the  grand  distinctions  among  the  twelve  tribes,  especially  that 
of  Judah;  from  whom  the  Messiah  was  to  be  descended. 

Moses  permitted  a man  to  put  away  his  wife,  and  both  par- 
ties were  allowed  to  marry  again.  But  if  a husband  divorced 
his  wife,  and  she  married  a second  husband,  who  afterwards 
died,  then  the  first  husband  was  not  to  take  the  woman  again. 
This  was  done  to  discourage  divorces. 

Every  man  was  exempted  from  going  to  war,  and  from  all 
public  business,  during  the  first  year  of  his  marriage  ; and  the 
reason  was,  that  there  might  not  be  too  many  young  widows 
or  fatherless  children  among  them.  The  law  of  Moses  allowed 
a man  to  make  a vow,  and  to  give  for  the  service  of  the  taber- 
nacle any  part  of  his  goods  or  money,  but  so  as  not  to  injure 
his  family. 

It  is  evident,  from  several  passages  in  the  Old  Testament, 
that  women  were  permitted  to  make  vows,  on  condition  of 
obtaining  the  consent  of  their  fathers  and  husbands.  If  the 
fathers  or  husbands  were  present  when  the  vow  was  made, 
and  did  not  object  to  it,  then  the  woman  was  bound  to  the  per- 
formance. . On  the  other  hand,  if  either  the  father  or  husband 
objected  to  the  vow,  then  it  could  not  stand  good,  and  the 
priests  were  commanded  to  see  that  it  was  not  performed. 
But*  all  widows,  and  such  women  as  had  been  divorced,  and 
lived  single,  were  obliged  to  perform  their  vows,  otherwise 
they  were  to  be  treated  as  persons  guilty  of  sacrilege. 

In  military  affairs,  the  law  of  Moses  was  well  calculated 
to  promote  the  interests  of  the  commonwealth,  and  altogether 
suitable  to  the  genius,  times,  and  circumstances 
^^litary  people.  Every  family  was  obliged  to  re- 

turn to  the  chiefs  of  the  tribes  a list  of  all  the 
males  upwards  of  twenty  years  of  age,  fit  to  carry  arms. 
When  the  return  was  made,  the  males  of  each  tribe  were 
called  together,  and  the  following  questions  were  asked  them, 
one  by  one : “ Has  any  man  built  a house,  and  has  not  had 
time  to  dedicate  it  ? Has  any  man  planted  a vineyard,  and  not 
yet  eaten  of  the  fruit  of  it  ? Has  any  man  betrothed  a wife,  and 
not  yet  married  her?  Is  any  man  fearful  or  faint-hearted  to 
go  against  the  enemy  ? Then  let  all  those  return  home,  and 
attend  to  their  domestic  duties.” 

According  to  the  Jewish  law,  when  they  attacked  a city 
they  were  to  offer  terms  of  peace  to  the  inhabitants,-  upon  con- 


OF  THE  ANCIENT  JEWS. 


65 


dition  of  surrendering  themselves  up  prisoners  of  war,  and 
submitting  to  the  will  of  the  conqueror  ; which  was,  that  they 
should  pay  a certain  tribute.  But  if  the  citizens  refused  to 
accept  of  the  proffered  terms,  then  the  place  was  to  be  attacked, 
and  if  taken,  all  the  males  were  to  be  put  to  the  sword.  The 
women  and  children  were  to  be  sold  as  slaves;  the  cattle,  and 
all  the  goods  were  to  be  taken  and  distributed  equally  among 
the  soldiers,  after  which  the  city  was  to  be  reduced  to  ashes. 

They  were  permitted  to  eat  the  fruits  of  the  trees  which 
they  found  in  the  land  of  an  enemy ; and  the  trees  were  to  be 
cut  down  in  order  to  raise  bulwarks  against  the  next  city 
which  they  should  have  occasion  to  besiege. 

All  the  lands  taken  by  conquest  were  to  be  divided  by  lot 
among  the  soldiers,  but  each  was  to  have  his  share,  according 
to  the  rank  he  bore  in  the  army.  The  Levites  also  had  their 
share,  although,  being  obliged  to  attend  the  service  of  the 
tabernacle,  they' were  exempted  from  every  duty  of  a civil  or 
military  nature.  This  exemption  was  appointed  to  exist 
throughout  all  generations : although  we  meet  Avith  many 
deviations  from  it  in  the  latter  times  of  their  history,  particu- 
larly after  they  returned  from  the  Babylonish  captivity. 

If  a man  died  without  leaving  a son,  then  the  inheritance 
was  to  pass  to  his  daughter ; and  if  there  was  no  daughter,  then 
it  was  to  go  to  the  brothers  ; and  if  there  were  no  brethren,  then 
it  was  to  ascend  upwards  to  the  brothers  of  the  grandfather,  and 
to  all  the  collateral  branches,  according  to  their  consanguinity. 

As  polygamy  was  permitted  among  the  Jews,  great  care 
was  taken  that  no  abuses  should  happen,  in  consequence  of 
partiality  in  favour  of  the  children  of  the  second  or  third  wife, 
in  preference  to  those  of  the  first.  It  was  ordered,  p , 
that  although  the  first  wife  should  be  despised,  ° 
or  even  hated  by  her  husband,  yet  her  first-born  son  should 
succeed  to  the  inheritance ; and  the  judges  Avere  under  the 
most  solemn  obligations  to  see  this  part  of  the  laAv  properly 
executed.  Provision,  hoAA^eA^er,  AA^as  made  for  the  rest  of  the 
children,  and  amongst  them  the  personal  estate  AA^as  divided 
without  any  partial  respect;  but  if  there  Avas  no  personal 
estate,  then  tAvo  thirds  of  the  real  estate  were  given  to  the 
first-born,  and  the  third  divided  equally  among  the  rest. 

The  JeAvs  Avere  permitted  to  lend  money  upon  LaAvs  rela- 
usury,  to  strangers,  but  not  to  any  of  their  OAvn  ting  to  proper- 
brethren,  nor  were  they  to  sleep  one  night  Avith  ^y* 
their  brother’s  pledge. 

If  an  estate  was  mortgaged,  the  person  Avho  held  it  was 
obliged  to  restore  it  at  the  end  of  seA^en  years,  upon  condition 


06 


CUSTOMS  AND  LAWS 


of  receiving  the  money  he  had  advanced,  but  he  was  not 
under  the  same  obligation  to  strangers.  And  if  a man  bor- 
rowed a beast  of  his  neighbour,  and  an  accident  happened  to 
it,  so  that  it  received  an  injury,  then  he  was  to  make  good  the 
loss,  unless  the  owner  happened  to  be  present. 

If  a man  delivered  any  thing  to  another  to  keep,  and  it  was 
stolen,  the  thief,  if  found,  was  to  pay  double ; but  if  the  thief 
was  not  found,  then  the  person  to  whom  it  was  intrusted,  was 
to  be  brought  before  the  judges,  to  declare  upon  oath,  whether 
he  had  injured  his  neighbour  by  making  away  with  his  goods, 
or  having  been  privy  to  any  transaction  of  that  nature.  The 
oath  of  the  suspected  person  was  to  be  supported  by  such  evi- 
dence as  he  could  produce ; and  that  was  to  be  opposed  by 
what  the  prosecutor  could  advance. 

The  matter  having  been  heard  with  calmness,  the  judges 
were  to  consider  on  it  in  a deliberate  manner ; and  if  it  ap- 
peared that  the  accused  person  was  innocent,  then  he  was 
acquitted ; but,  if  through  his  own  neglect  the  goods  were 
stolen,  then  he  was  to  return  double  to  the  owner.  If  there 
was  no  evidence  produced  by  the  person  accused,  nor  any  to 
support  the  accusation,  then  the  judges  were  to  decide,  accord- 
ing to  their  own  wisdom  and  discretion. 

Among  the  Jews,  there  were  several  things  exempted  from 
being  pledged;  amongst  which  were  millstones;  for  such 
things  were  necessary  towards  preserving  the  lives  of  men, 
because  wheat  would  have  been  of  little  use  unless  ground 
into  flour.  When  a pledge  was  deposited,  the  person  who 
advanced  the  money  was  not  to  go  into  the  debtor’s  house  to 
demand  it,  but  he  was  to  stand  without  the  door  until  it  was 
brought  to  him.  This  was  ordered  to  prevent  family  dis- 
putes, and  to  keep  peace  among  a body  of  people  who  were 
commanded  to  live  together  as  brethren.  The  clothes  of 
widows  were  not  to  be  taken  in  pledge,  and  the  same  degree 
of  humanity  was  to  extend  to  strangers,  to  the  fatherless,  and 
to  the  slaves.  Great  regard  was  paid  to  the  standard  weights 
and  measures ; so  that,  in  their  common  dealings,  justice 
should  be  equally  distributed. 

Every  sale,  or  bargain,  relating  to  the  conveyance  of  estates, 
was  of  a conditional  nature;  and  if  any  of  the  descendants  or 
relations  of  those  who  assigned  it  away,  produced  the  money 
advanced  for  it,  at  the  end  of  forty-nine  years,  then  it  was  to  be 
restored ; for  the  possession  of  it  during  that  time,  was  consi- 
dered as  an  ample  recompense  to  the  purchaser. 

On  such  occasions;  trumpets  were  to  be  sounded  in  all  the 
towns  and  villages,  that  the  people  might  have  proper  notice 


OF  THE  ANCIENT  JEWS. 


67 


that  the  jubilee  was  approaching.  Then,  during  the  fiftieth 
year,  all  servants  or  slaves  were  to  be  set  at  liberty  ; and  an 
opportunity  was  offered  for  persons  to  redeem  such  estates  as 
had  been  sold.  In  the  redemption  of  estates,  an  account  was  ta- 
ken before  the  judges,  concerning  the  nature  of  the  improved 
rent,  during  the  time  they  had  been  in  the  possession  of  the  pur- 
chaser, and  the  overplus  was  delivered  up,  either  to  the  per- 
son who  sold  them,  or  to  his  relations  who  made  the  claim. 

All  houses  in  walled  cities,  namely,  such  as  were  fortified, 
could  be  redeemed  within  the  compass  of  one  year,  but  they 
could  never  be  redeemed  afterwards,  not  even  in  the  year  of 
jubilee ; because  the  person  in  possession  was  under  obligation 
to  lay  down  his  life  in  support  of  its  rights  and  privileges.  It 
was  different  with  respect  to  the  villages  which  were  not  walled 
round,  because  they  were  considered  as  part  of  the  country  at 
large,  so  that  they  were  permitted  to  be  redeemed  in  the  year 
of  jubilee.  However,  the  houses  of  the  Levites  were  not  to  be 
sold  without  redemption,  whether  they  were  in  cities  or  villages. 

When  servants  were  hired  by  the  day,  they  were  to  receive 
their  wages  before  sun-set ; and  the  reason  assigned  for  it  was, 
that  because  the  poor  man  wanted  his  hire,  hunger,  and  the 
regard  he  had  for  his  wife  and  children,  would  make  him  un- 
willing to  return  home. 

By  the  Mosaic  law,  the  ox,  who  contributed  towards  culti- 
vating the  fruits  of  the  earth,  and  who  assisted  in  treading  out 
the  corn,  was  not  muzzled,  but  suffered  to  cat  as  much  as  he 
could,  while  he  was  employed. 

Covetousness  was  forbidden  by  the  Mosaic  law.  Cattle 
being  stolen  and  disposed  of,  so  as  to  be  irrecoverable,  the 
thief,  on  conviction,  was  to  make  a five-fold  restitution ; but  if 
the  cattle  were  found  alive  with  him,  then  he  was  to  restore 
them  and  pay  double.  Every  person  was  empowered  to  kill 
a housebreaker,  if  he  was  found  in  the  fact  during  the  night ; 
but  if  in  the  day,  then  he  was  either  to  make  restitution,  or  to 
be  sold  for  a slave. 

In  walking  through  a vineyard,  every  stranger  was  per- 
mitted to  pull  what  fruit  he  chose  to  eat,  but  he  was  not  to 
carry  any  away.  It  was  the  same  with  respect  to  fields  of 
corn,  where  every  man  was  permitted  to  pull  as  much  as  he 
could  eat,  but  he  was  not  to  put  in  a sickle,  or  cut  down  as 
much  as  one  of  the  stalks. 

It  was  ordained  in  their  law,  that  nuisances,  by  which  men’s 
lives  or  properties  could  be  injured,  should  be  removed;  or  if 
an  accident  happened  in  consequence  of  neglect,  a proper  re- 
compense was  to  be  made  to  the  loser.  Thus,  if  a man  left  a 


68 


CUSTOMS  AND  LAWS 


pit  uncovered,  and  his  neighbour’s  beast  fell  into  it,  and  was 
killed,  or  in  any  way  disabled,  then  the  person  guilty  of  the 
neglect  was  to  naake  up  the  loss.  In  the  same  manner,  if  any 
man  killed  the  beast  of  his  neighbour,  he  was  either  to  restore 
another  equal  in  value,  or  pay  the  price. 

All  those  who  found  cattle  wandering  astray,  were  to  take 
them  to  their  own  folds,  and  keep  them  till  they  were  claimed 
by  the  owners.  It  was  the  same  with  respect  to  every  thing 
lost,  for  whoever  found  it,  and  did  not  embrace  the  first  oppor- 
tunity of  restoring  it,  was  considered  as  a thief,  and  punished 
as  such. 

If  fire  happened  through  negligence,  the  person  who  neg- 
lected to  take  proper  care,  was  to  make  restitution  to  the  in- 
jured person ; and  the  same  was  to  be  done  w^here  a man 
suffered  his  beast  to  eat  the  corn  in  the  field  of  his  neighbour. 
If  a man  or  woman  happened  to  be  killed  by  an  ox,  then  the 
ox  was  to  be  stoned  to  death,  and  his  flesh  was  not  to  be  eaten  ; 
but  if  sufficient  evidence  appeared  to  the  judges,  that  the  ox 
was  a vicious  animal,  accustomed  to  push  at  every  person 
who  came  in  his  way,  and  the  owner  did  not  take  proper  mea- 
sures to  restrain  him,  then  the  ox  was  to  be  stoned,  and  the 
owner  was  to  be  put  to  death.  It  was,  however,  permitted  for 
the  owner  of  the  ox  to  redeem  his  own  life,  by  paying  a cer- 
tain sum  of  money  to  the  widow  or  children  of  the  deceased. 

When  an  ox  killed  a slave,  his  owner  was  to  pay  to  the 
master  of  the  slave  thirty  shekels  of  silver  ; and  if  it  happened 
that  one  ox  hurt  or  killed  another,  the  live  ox  was  to  be  sold 
along  with  the  dead  one,  and  the  money  equally  divided  be- 
tween the  proprietors. 

Murder  Wilful  murder  was  to  be  punished  with  death  : 

for  thus  it  w'as  written  in  the  Mosaic  law ; — 

“And  if  he  smite  him  with  an  instrument  of  iron  (so  that  he 
die)  he  is  a murderer : the  murderer  shall  surely  be  put  to 
death.  And  if  he  smite  him  with  throwing  a stone,  (where- 
with he  may  die,)  and  he  die,  he  is  a murderer.”  In  the  same 
manner,  if  he  smote  him  wuth  an  instrument  of  wood,  so  that 
he  died,  he  was  a murderer;  but  still  no  crime  could  be  called 
murder,  unless  there  was  malice  in  the  offenciing  party.  In 
all  such  cases,  the  nearest  of  kin  had  a right  to  put  the  mur- 
derer to  death  with  his  own  hands. 

The  difference  between  murder  and  manslaughter  was 
pointed  out,  and  a straight  line  of  distinction  drawn.  Thus, 
if  there  had  been  no  malice  between  the  contending  parties, 
and  it  happened  that  one  of  them  killed  the  other  suddenly, 
then  the  aggressor  was  to  flee  to  the  city  of  refit ge,  where  he 


OF  THE  ANCIENT  JEWS. 


69 


was  kept  in  a state  of  safety,  until  the  judges  had  inquired  into 
the  ‘affair.  This  was  done  in  a very  solemn  manner,  and 
what  is  remarkable,  the  evidence  was  delivered  in  the  hearing 
of  all  those  who  lived  in  the  district  where  the  affair  happened. 

When  a solemn  inquiry  was  made,  and  it  wms  found  that 
the  aggressor  entertained  malice  against  the  deceased,  then  he 
was  delivered  up  to  the  avenger  of  blood  to  be  put  to  death. 
But  if  it  was  found  that  no  malice  had  existed  between  the 
parties,  then  the  judges  were  to  see  the  offender  safely  con- 
ducted to  the  city  of  refuge,  where  he  W'as  to  remain  as  an  in- 
habitant, till  the  death  of  the  high-priest.  During  that  time, 
if  he  ventured  to  go  out  of  the  city  of  refuge,  the  avenger  of 
blood  had  a right  to  put  him  to  death  ; but  when  the  high- 
priest  died,  he  was  restored  to  the  peaceable  enjoyment  of  his 
temporal  possessions. 

When  it  happened  that  a pregnant  woman  was  injured,  so 
as  to  occasion  her  miscarrying,  then  the  husband  was  to  de- 
mand a fine  from  the  offending  party,  and  the  judges  were  to 
determine  how  much  was  equitable.  It  was  common  in  the 
eastern  countries  to  steal  children,  and  sell  them  to  be  brought 
up  as  slaves ; but  the  law  of  Moses  absolutely  prohibited  this 
practice,  and  the  offender  was  to  be  put  to  death. 

In  some  cases,  offenders  were  permitted  to  take  shelter  on 
the  horns  of  the  altar,  the  place  to  which  the  victim  was 
bound ; but  if  he  was  a murderer,  and  found  guilty  by  the 
judges,  then  the  executioners  had  a right  to  drag  him  from  the 
altar  and  put  him  to  death. 

As  the  Jewish  state  was  that  of  a theocracy,  so  every  \dola- 
tion  of  the  law,  delivered  by  Moses,  was  punished  as  high 
treason  to  God.  The  people  were  to  be  consi-  High  Trea- 
dered  as  guilty  of  high  treason,  when  they  wor-  son, 
shipped  any  of  the  idols  in  the  heathen  nations.  It  was  high 
treason  likewise,  to  set  up  an  image  of  God. 

In  particular,  they  were  strictly  commanded  not  to  worship 
the  sun,  moon,  or  stars. 

What  the  English  law  calls  misprision  of  treason,  was 
punished  capitally  among  the  Jews. — Thus,  if  one  man  saw 
another  go  to  worship  in  a heathen  temple,  and  did  not  reveal 
it  to  the  judges,  then  he  was  to  be  put  to  death ; for,  to  trea- 

son, was  considered  as  approving  of  it. 

In  all  cases,  the  traitor  was  punished  by  sio-  How  pun- 
ning,  and  the  witnesses  were  obliged  to  perform  ished. 
the  execution.  Nay,  so  strict  was  the  law  with  respect  to  trea- 
son, that  if  one  person  advised  another  to  idolatry,  then  the  per- 
son advised  had  a right  to  kill  him.  If  all  the  inhabitants 


70 


CUSTOMS  AND  LAWS 


of  a city  became  idolaters,  then  that  city  was  to  be  razed  to 
the  ground,  the  people  were  all  to  be  put  to  death,  and  the 
place  was  to  remain  a heap  of  ruins  for  ever. 

It  frequently  happened,  that  impostors  rose  up,  under  the 
character  of  prophets ; but  if  such  enticed  the  people  to  com- 
mit idolatry,  then  they  were  to  be  stoned  to  death ; nor  were 
their  highest  pretensions  to  inspiration  to  screen  them  from 
punishment. 

All  those  who  pretended  to  be  wizards,  who  had  familiar 
spirits,  and  who  could  reveal  the  knowledge  of  future  events, 
were  considered  as  traitors,  and  were  put  to  death.  Every 
one,  whether  male  or  female,  who  spoke  irreverently  of  the 
name  of  God,  was  also  to  be  put  to  death. 

If  a man  and  woman  were  taken  in  the  act  of  adultery,  both 
were  to  be  stoned  to  death  ; and  the  same  punishment  was  in- 
flicted on  the  man  who  seduced  a betrothed  virgin,  previous 
to  her  marriage ; the  virgin  herself  was  to  die  along  with  the 
seducer ; but  this  was  only  done  when  the  crime  was  commit- 
ted in  a city,  for  when  it  happened  in  the  fields,  then  the  man 
alone  was  to  suffer,  because  it  was  presumed  he  had  ravished 
her. 

When  the  punishment  was  such  as  permitted  a power  in 
the  judge  to  order  a criminal  to  be  scourged,  then  he  was  to 
command  him  to  lie  down  in  open  court,  and  forty  stripes  were 
to  be  given  him,  but  he  was  not  to  exceed  that  number ; but 
according  to  the  practice,  they  seldom  exceeded  the  number  of 
thirty-nine.  If  more  than  forty  stripes  had  been  inflicted  on 
the  offending  party,  he  Avould  have  been  considered  as  infa- 
mous ever  after,  and  by  only  inflicting  thirty-nine,  it  was  done 
from  motives  of  humanity,  lest  the  party  should  be  in  danger 
of  losing  his  life. 

If  a man  lay  with  a woman  who  was  a slave  and  betrothed, 
the  woman  was  to  be  scourged,  and  the  man  was  to  offer  a 
ram  as  a trespass-offering ; neither  of  them  were  to  be  put  to 
death,  because  the  woman  was  not  free.  Bastards  were  not 
permitted  to  enjoy  the  same  privileges  as  those  who  were  born 
in  wedlock ; and,  that  incontinency  might  be  discouraged  as 
much  as  possible,  this  prohibition  was  to  extend  even  to  the 
tenth  generation. 

This  order  or  statute,  however,  did  not  prohibit  bastards 
from  worshipping  either  in  the  tabernacle  or  temple ; for  they 
were  treated  in  the  same  manner  as  the  heathens  who  re- 
nounced idolatry;  namely,  as  proselytes  who  worshipped  God 
without  the  veil  of  the  temple.  In  many  civil  respects,  likewise, 
they  were  not  considered  as  members  of  the  Jewush  community. 


OF  THE  ANCIENT  JEWS. 


n 


That  no  injury  should  be  done  to  young  women,  it  was  or- 
dered, that  if  a man  lay  with  a virgin  who  was  not  betrothed, 
then  he  was  to  pay  to  her  father  fifty  shekels  of  silver  as  part 
of  the  composition  for  the  injury,  and  at  the  same  time  he  was 
obliged  to  marry  her,  nor  could  he,  on  any  account  whatever, 
obtain  a divorce  from  her ; because  in  the  act  of  seduction  he 
had  first  set  her  a bad  example. 

With  respect  to  a witness  giving  evidence  in  a court  of 
justice,  the  law  of  Moses  provided  against  perjury.  It  was 
absolutely  necessary,  that  there  should  be  either  „ . 
two  or  three  witnesses  to  prove  the  truth  of  every 
criminal  accusation,  because  two  individuals  can  swear  to  a 
single  fact.  In  case  a man,  who  appeared  as  a witness  against 
an  accused  person,  should  have  been  suspected  of  delivering 
false  evidence,  then  both  parties  were  to  appear  in  the  taberna- 
cle before  the  judges  and  the  priests,  and  they  were  to  consider 
of  the  matter  in  the  most  deliberate  manner.  If  it  appeared 
to  the  judges,  that  the  witness  had  perjured  himself,  then  they 
were  to  order  that  the  same  punishment  should  be  inflicted 
upon  him,  as  would  have  been  inflicted  upon  the  accused 
person,  had  he  been  legally  conwcted. 

The  practice  of  making  witn^ses  the  executioners  of  the 
criminal,  had  something  in  it  remarkably  solemn  ; for  a man 
may  swear  falsely  in  a court  of  justice,  from  interested  or  si- 
nister motives,  but  if  he  has  the  least  spark  of  conscience  re- 
maining, he  must  shudder  at  the  thoughts  of  becoming  the 
executioner  of  the  man,  who,  by  his  evidence,  was  illegally 
condemned. 

Retaliation  made  a great  part  of  the  Jewish  law  ; thus,  he 
who  put  out  the  eye  of  another,  was  to  have  his  own  put  out ; 
he  who  struck  out  the  tooth  of  another,  was  to  have  his  own 
tooth  struck  out ; he  who  disabled  another,  was  himself  to  be 
disabled  ; and,  whoever  burnt  down  the  house  of  his  neigh- 
bour, was  to  have  his  own  house  reduced  to  ashes. 

To  what  has  already  been  advanced,  wc  may  add,  that 
all  punishments  among  the  Jews,  were  considered  as  ade- 
quate to  the  crimes  with  which  the  ofTending  prisoners  were 
charged. 

If  a man  was  found  guilty  of  a capital  offence,  and  con- 
demned to  be  hanged,  his  body  was  not  to  remain  after  sun-set 
on  the  tree;  but  (says  the  Mosaic  law)  “ Thou  shalt  bury  him 
that  day,  that  thy  land  hf.  not  defihd  / for  he  that  is  hanged  is 
accursed  of  God." 


72 


RELIGIOUS  RITES. 


SEC.  III. RELIGIOUS  RITES. 

Every  Jew  is  under  an  indispensable  obligation  to  marry, 
the  time  appointed  for  it  by  their  rabbis  being  at  eighteen  years 
of  age ; and  he  who  lives  single  till  he  is  twenty,  is 

Marriage,  reckoned  to  live  in  the  actual  commission  of  a 
known  sin.  This  is  grounded  on  the  duty  of  procreation,  in  obe> 
dience  to  that  command  which  God  gave  to  Adam  and  Eve,  as 
related  in  the  1st  chapter  of  Genesis,  “ Be  fruitful,  and  multiply 
* and  replenish  the  earth.”  On  the  other  hand,  as  a single  man 
is  often  subject  to  commit  fornication,  they  think  it  a duty  in- 
cumbent on  him  to  marry,  and  remove  the  temptation. 

There  are  several  passages  in  the  Old  Testament  which 
might  be  adduced  to  justify  a plurality  of  wives ; and  the 
Eastern  Jews  frequently  practise  it ; but  the  Germans  do  not 
allow  it  at  all ; nor  do  the  Italians  approve,  though  they  some- 
times comply  with  it,  when  after  many  years  of  cohabitation, 
they  have  had  no  issue  by  a first  wife. — The  laws  of  the 
greater  part  of  Europe,  are,  however,  quite  averse  to  poly- 
gamy.  % . . 

They  are  allowed  to  marry  their  nieces,  that  is,  their  bro- 
ther’s or  sister’s  daughters,  and  likewise  their  first  cousins ; 
but  a nephew  must  not  intermarry  with  his  aunt,  that  the  law 
of  nature  may  not  be  reversed ; for  when  the  uncle  marries 
his  niece,  the  same  person  remains  as  the  head,  who  was  so 
before ; but  when  the  nephew  marries  his  aunt,  he  becomes, 
as  it  were,  her  head,  and  she  must  pay  homage  to  him ; by 
which  means  the  law  is  reversed.  The  other  degrees  of  con- 
sanguinity which  are  forbidden,  may  be  seen  in  the  18th  chap- 
ter of  Leviticus. 

Some  are  very  cautious  how  they  marry  a woman  who  has 
buried  two  or  more  husbands ; branding  her  with  the  igno- 
minious title  of  a husband-killer : but  this  is  not  prohibited, 
and  is  less  to  be  understood  of  a man,  who  may  have  had  two 
or  more  wives. 

A widow,  or  a woman  divorced  from  her  husband,  cannot 
marry  again,  till  ninety  days  after  the  death  of  the  one,  or  se- 
paration of  the  other,  that  it  may  thereby  be  certainly  known 
whether  the  first  husband  is  father  of  the  child,  which  may 
afterw’ards  be  born. 

If  a man  dies,  and  leaves  behind  him  an  infant  that  sucks, 
the  widow  cannot  marry  again  till  the  child  be  two  years  old; 
the  rabbis  having  limited  that  time,  for  the  better  maintenance 
and  education  of  the  orphan. 


RELIGIOUS  RITES. 


73 


The  Jews  often  marry  their  children  very  young,  though 
the  marriage  is  not  consummated  till  they  are  of  a proper  age; 
therefore,  when  a child  who  is  under  ten  years  of  age,  (whe- 
ther her  father  be  alive  or  dead,)  becomes  a widow,  and  after- 
wards marries  with  the  consent  of  her  mother,  or  brothers,  a 
man  whom  she  does  not  approve  of,  she  may  have  a divorce 
at  any  time,  till  she  attains  the  age  of  twelve  years  and  one 
day,  at  which  period  she  is  deemed  a woman.  If  she  declares, 
that  she  will  not  have  such  a man,  it  is  sujflicient.  And  when 
she  has  taken  two  witnesses  to  set  down  her  refusal  in  writing, 
she  may  obtain  a divorce,  and  marry  again  with  whom  she 
pleases. 

When  the  Jews  have  settled  the  terms  of  accommodation, 
the  marriage  articles  are  signed  by  the  husband,  and  the  rela- 
tions of  the  wife;  after  which  the  former  pays  Betrothings 
a formal  visit  to  the  latter,  and,  before  witnesses,  and  weddings 
takes  her  by  the  hand,  saying,  “ Be  thou  my  syouseP  In  some 
countries  the  bridegroom  presents  the  bride  with  a ring  at  the 
same  time,  and  then  marries  her.  But  this  is  not  the  usual 
practice  in  England,  Italy,  or  Germany.  They  are  often  so- 
lemnly engaged,  for  six  or  twelv#  months,  and  sometimes  two 
years,  according  to  the  convenience  of  the  parties,  or  the 
agreement  made  between  them ; during  which  time  the  young 
lover  pays  frequent  visits  to  his  mistress,  and  spends  his  time  - 
in  her  company  with  the  utmost  familiarity,  but  with  a strict 
regard  to  decency  and  good  manners. 

In  a part  of  the  marriage  articles,  the  bridegroom  covenants 
to  give  his  wife,  by  way  of  jointure,  the  sum  of  fifty  crowns; 
all  his  effects,  even  to  his  cloak,  being  engaged  for  the  due 
performance  of  this  agreement.  The  sum  is  moderate,  to 
render  the  marriage  of  poor  maidens  easy. — But  the  wife 
must  deliver  into  her  husband’s  hands,  all  the  effects  which 
she  may  afterwards  inherit. 

When  the  marriage-day  is  appointed,  (which  is  usually  at 
the  time  the  moon  changes,  and  in  case  the  bride  be  a maid, 
on  a Wednesday  or  Friday,  but  if  a widow,  on  a Thursday,) 
the  bride,  if  she  be  free  from  her  terms,  goes  the  first  night 
into  a bath,  in  the  presence  of  other  women,  and  there  washes 
herself  But  if  she  be  not  free  from  her  terms,  all  carnal  con- 
versation with  her  is  prohibited,  till  she  can  wash.  How'- 
ever,  the  nuptial  solemnities  are  seldom  delayed  upon  that  ac- 
count. 

The  eight  days  which  precede  the  marriage,  are  usually 
grand-days ; the  betrothed  couple  and  their  friends  giving  a 
loose  to  pleasure,  laugh,  sing,  dance,  and  cast  away  care. 


74 


RELIGIOUS  RITES. 


Some  insist  that  the  young  couple  should  fast  on  the  wed- 
ding-day, till  the  blessing  be  over. 

On  the  wedding-day,  the  bride  and  bridegroom  dress  in  all 
the  grandeur  and  magnificence  their  circumstances  will  admit 
of,  and  the  bride  is  conducted  in  pomp  to  the  house  intended 
for  the  celebration  of  the  nuptials,  by  several  married  women 
and  maidens,  who  are  her  friends  and  acquaintance.  She  is 
first  bare-headed,  and  her  hair  all  loose,  and  in  disorder.  After 
this,  she  is  seated  between  two  venerable  matrons,  and  her 
friends  flock  round  about  her,  comb  her  head,  curl  her  hair, 
dress  her,  and  put  on  her  veil ; for  virgin  modesty  forbids  her 
to  look  her  intended  husband  in  the  face. — In  this  she  imitates 
the  chaste  Rebecca,  w^ho  covered  her  face  when  Isaac  cast  his 
eyes  upon  her.  At  Venice,  the  bride  wears  a sort  of  wig,  or 
bundle  of  curls,  called  favourites,  w^hich  the  Jews  call  Be- 
NETES ; in  imitation  of  those  which  God  himself,  according 
to  the  rabbis,  adorned  Eve’s  head  with,  when  he  married  her 
to  Adam. 

For  the  solemnization  of  the  marriage,  the  lovers  who  are 
betrothed,  meet  at  an  hour  appointed  for  that  purpose,  in  a 
kind  of  state-room.  The  bi%:legroom  is  conducted  thither  by 
the  bridemen,  friends,  &c.  and  the  bride  by  her  train ; — the 
whole  company  crying  out,  “ Blessed  he  the  man  that  comethr 
They  now  sit  on  a nuptial  throne,  under  a canopy,  whilst  a 
select  band  of  music  plays  before  them ; or  whilst  children,  as 
is  the  custom  in  some  places,  move  in  solemn  order  round 
them,  having  torches  in  their  hands,  and  singing  some  appro- 
priate epithalamium.  All  those  v/ho  are  of  their  synagogue 
being  assembled,  (that  is,  ten  men  at  least ; else  the  marriage 
is  null  and  void,)  a Taled  is  put  upon  the  heads  of  the  bride- 
groom and  bride ; it  has  the  tufts  hanging  dowm  at  the  cor- 
ners, in  imitation  of  Boaz,  who  threw  the  skirts  of  his  robe 
over  Ruth.  In  many  cases,  a velvet  canopy,  supported  by 
four  poles,  is  held  over  the  bride  and  bridegroom.  After  this, 
the  rabbis  of  the  place,  or  the  reader  of  the  synagogue,  or 
some  near  relation,  takes  a glass,  or  any  other  vessel  filled 
with  wine,  and,  having  blessed  God  “/er  the  creation  of  man 
and  woman,  and  the  institution  of  matrimony f says  as  fol- 
lows : “ Blessed  art  thou,  O Lord,  our  God  ! king  of  the  uni- 
verse, the  creator  of  the  fruit  of  the  vine.  Blessed  art  thou, 
O Lord,  our  God ! king  of  the  universe,  who  hath  sanctified 
us  with  his  commandments,  and  hath  forbid  us  fornication, 
and  hath  prohibited  unto  us  the  betrothed,  but  hath  allowed 
unto  us  those  that  are  married  unto  us,  by  the  means  of  the 
canop3%  and  the  wedding-ring  : 1/lessed  art  thou,  O Lord  ! 


RELIGIOUS  RITES.  75 

the  sanctifier  of  his  people  Israel,  by  the  means  of  the  canopy, 
and  wedlock.’' 

Then  the  bridegroom  and  bride  drink  of  the  wine.  The 
bride  now  walks  three  times  round  the  bridegroom,  and  he 
does  the  same  twice  round  her.  This  ceremony  is  said  to  be 
grounded  on  Jeremiah,  chapter  xxxi.  verse  22,  “ A woman 
shall  compass  a man,”  &c.  Then  the  bridegroom,  putting  a 
ring  upon  the  finger  of  his  bride,  who  stands  on  his  right 
hand,  before  two  or  more  credible  witnesses,  who  are  com- 
monly rabbis,  says,  “ Thou  art  my  wife,  according  to  the  cere- 
monies of  Moses  and  Israel.”  In  Germany,  the  guests  throw 
some  grains  of  corn  at  them,  and  say  at  the  same  time,  “ In- 
crease and  multiply.” — After  this,  the  marriage  articles  are 
read,  wherein  the  bridegroom  acknowledges  the  receipt  of  the 
consideration  money,  the  obligation  he  is  under  to  make  his 
wife  a jointure,  and  to  maintain,  honour,  and  cherish  her,  and 
live  peaceably  with  her  all  the  days  of  his  life.  For  the  due 
performance  of  all  the  articles  above-mentioned,  he  gives  a 
duplicate  to  his  wife’s  relations.  After  this,  more  wine  is 
brought  in  a new  vessel,  and  having  sung  six  more  benedic- 
tions, the  bride  and  bridegroom, drink  a second  time,  and  the 
residue  of  the  wine  is  thrown  upon  the  ground,  as  a declara- 
tion of  their  joy.  Every  thing  being  mystical  with  the  Jews, 
it  is  to  be  observed,  that  if  the  bride  be  a maid,  the  glass  is 
narrow ; but  if  she  be  a widow,  a wide  mouthed  goblet  is 
used.  The  glass  or  vessel  being  empty,  the  bridegroom 
throws  it  on  the  ground,  and  breaks  it  to  pieces.  This  cere- 
mony is  performed,  they  say,  that  their  mirth  may  give  them 
an  idea  of  death,  who  dashes  them  to  pieces  like  brittle  glass, 
and  teaches  them  not  to  be  proud  or  self-conceited.  Others 
say,  that  the  breaking  of  the  glass  indicates  the  impossibility 
of  the  marriage  ties  being  dissolved  ; — the  signification  being, 
that  when  the  atoms  of  the  glass  shall  be  re-united,  the  bride 
and  bridegroom  may  separate ; but,  not  till  then.  In  the 
mean  time,  all  persons  present  cry  out,  Mazal  tou.  “ May  it 
prove  propitious, and  then  withdraw. 

In  the  evening  they  make  a grand  entertainment  for  their 
friends  and  relations ; and  in  some  places,  all  the  guests  who 
were  invited  present  the  bride  with  a piece  of  plate ; some 
before,  and  some  after  supper  is  over.  Then  follow  the  seven 
benedictions  before  mentioned,  and  after  this  they  all  rise  from 
table. 

Fowls  of  some  kind  are  always  a part  of  the  wedding-sup- 
per. The  first  dish  presented  to  the  bride  is  a hen  with  an 
egg,  and  after  she  has  been  served,  the  guests  help  themselves 


76 


RELIGIOUS  RITES. 


to  the  remainder.  The  hen  is  emblematical,  and  denotes  the 
future  fruitfulness  of  the  bride. 

On  the  sabbath-day  morning,  after  the  consummation  of 
their  marriage,  the  bridegroom  and  the  bride  go  to  the  syna- 
gogue together.  The  bride  is  attended  by  all  the  women  that 
were  present  at  the  wedding.  At  the  lessons  of  the  Penta- 
teuch. the  bridegroom  is  desired  to  read : he  then  promises 
to  give  liberally  to  the  p'oor,  and  all  who  come  with  him  fol- 
low his  example.  When  prayers  are  over  the  men  wait  on 
the  bridegroom  home,  and  the  women  on  the  bride ; after  which 
they  part,  with  abundance  of  courtesy  and  complaisance.  The 
bridegroom,  in  some  places,  lives,  during  the  first  week,  with 
his  wife’s  relations,  where  he  amuses  himself,  and  entertains 
his  friends  and  acquaintance. 

These  are  the  general  practices  in  all  Jewish  weddings, 
though  there  are  some  little  variations  observed,  according  to 
the  various  countries  in  which  they  live. 

If  the  wife  dies,  and  has  no  issue,  they  are  obliged  to  act 
according  to  the  customs  of  the  country  they  live  in,  which 
vary  almost  in  every  nation. 

Among  the  Jews,  the  father  lies  under  an  indispensable 
obligation  to  have  his  son  circumcised  on  the  eighth  day,  in 
Circumcision  obedience  to  the  command  in  the  17th  chapter  of 
Genesis,  10th- 14th  verses.  This  cannot  be  done 
till  the  expiration  of  the  eight  days ; but  in  case  the  child  be 
sick  or  infirm,  it  may  be  deferred  till  he  is  perfectly  recovered. 
Anciently,  by  the  fulfilment  of  this  rite,  it  was  consecrated  to 
the  service  of  God.  This,  no  doubt,  was  then  the  principal 
end  of  circumcision,  but  there  do  not  appear  to  have  been  want- 
ing other  subsidiary  objects.  Were  it  necessary,  we  might 
demonstrate  both  by  quotations  from  the  ancients,  and  reasons 
drawn  from  the  nature  of  the  member  on  which  circumcision 
is  performed,  that  this  operation  is  really  conducive  to  cleanli- 
ness and  health  among  those  who  practise  it  in  southern  cli- 
mates. It  was  a preventive  of  the  disease  called  the  anthrax 
or  carbuncle.  It  has  also  been  considered  as  having  a benefi- 
cial tendency  in  increasing  the  population  in  such  a climate 
as  that  of  Palestine. 

The  Jews  look  upon  it  as  a very  laudable 
action,  and  a bounden  duty,  to  visit  the  sick,  and 
to  assist  them  in  the  time  of  their  distress. 

When  any  one  is  apprehensive  that  his  life  is  in  danger,  he 
sends  for  about  ten  persons,  more  or  less,  as  he  thinks  conve- 
nient; one  of  whom,  at  least,  must  be  a rabbi.  Then,  in  a 
solemn  manner,  he  repeats  the  general  alphabetical  confession, 


RELIGIOUS  RITES. 


77 


and  utters  a prayer,  in  which  he  “ humbly  begs  of  God,  if  it 
be  his  blessed  will,  to  restore  him  to  his  former  state  of  health 
or,  if  this  may  not  be  granted,  he  then  recommends  his  soul 
to  him,  and  prays  that  his  death  may  be  accepted  as  an  expia- 
tion for  his  sins.  If  his  conscience  is  overcharged  with  any 
sin,  or  if  he  has  any  secret  which  he  would  reveal,  he  declares 
it  to  the  rabbi.  After  all  this  he  begs  pardon  of  God,  and  of 
all  such  as  he  has  at  any  time  offended,  and  forgives,  likewise, 
all  such  as  have  offended  him,  and  even  his  most  inveterate 
enemies.  In  case  he  has  any  children,  or  domestics,  he  calls 
them  to  his  bedside  and  gives  them  his  benediction ; and  if 
his  own  father  or  mother  be  present,  he  receives  their  bless- 
ing. If  he  has  an  inclination  to  make  his  will,  and  to  dispose 
of  his  worldly  estate,  he  has  free  liberty  to  execute  it  in  such  a 
manner  as  he  thinks  most  convenient. 

There  are  some  who  take  care  to  have  a public  prayer  put 
up  for  them  in  the  synagogue,  and  change  their  names,  as  an 
indication  of  their  change  of  life ; and,  as  it  is  said,  to  cheat 
the  devil.  At  such  times,  they  promise  and  bestow  their 
charity  on  the  synagogues,  as  well  as  on  the  poor. 

When  the  person  who  is  ill  is  in  danger  of  death,  or  just 
expiring,  they  never  leave  him  aloile,  but  watch  with  him  day 
and  night.  They  salute  him,  and  take  their  last  farewell,  just 
at  the  moment  when  the  soul  is  separating  from  the  body.  To 
be  present  at  the  separation  of  the  soul  from  the  body,  especially 
if  the  person  be  a learned  or  pious  man,  in  their  opinion,  is  not 
only  a laudable,  but  a meritorious  action.  The  person  who 
is  present  when  the  sick  man  gives  up  the  ghost,  according  to 
ancient  custom,  tears  some  part  of  his  own  garments.  This 
rent  is  generally  made  on  the  right  side  of  the  forepart  of  the 
clothes,  and  must  be  the  eighth  of  a yard  in  length.  When 
they  mourn  for  a father  or  mother,  all  the  clothes  must  be  rent 
on  the  right  side ; whereas  the  left  side  of  the  outward  gar- 
ment, only,  is  torn,  if  it  be  for  a distant  relation.  The  rent  is 
alwaj^s  from  top  to  bottom ; whereas  that  of  the  ancient  priests 
was  formerly  from  bottom  to  top.  In  Holland  the  Jews  make  ■ 
it  on  the  top,  near  the  buttons,  and  at  the  expiration  of  seven 
or  eight  days  have  it  sewn  up  again.  In  some  parts  of  Ger- 
many the  Jewish  women,  who  lose  their  husbands,  usually  tear 
their  head-dress.  It  is  said,  that  if  the  widow  intends  to  marry 
again,  she  is  only  to  pretend  to  do  it;  for  if  she  actually  tears 
them,  it  is  a certain  sign  that  she  intends  to  remain  a 
widow. 

There  are  some  who,  at  such  a time,  will  throw  into  the 
street  all  the  water  wdiich  tliev  have  in  the  house,  or  can  find 

7.. 


rs 


RELIGIOUS  RITES. 


in  the  neighbourhood.  This,  which  is  accounted  an  ancient 
custom,  is  intended  to  denote  that  somebody  lies  dead  not  far 
from  the  place. 

Funerals  dead,  his  eyes  and 

mouth  are  closed,  his  body  is  laid  upon  the 
ground  in  a sheet,  his  face  is  covered,  and  a lighted  taper  is 
set  by  his  head. 

A pair  of  linen  drawers  is  immediately  provided,  and  some 
women  are  sent  for  to  sew  them  ; who,  for  the  most  part,  per- 
form this  friendly  office  out  of  charity  and  good  will.  After 
this  the  corpse  is  thoroughly  washed  with  Avarm  water,  in 
which  camomile  and  dried  roses  have  been  boiled.  In  the 
next  place,  a shirt  and  drawers  are  put  on,  and  over  them 
some  put  a kind  of  surplice  of  fine  linen,  a taled,  or  square 
cloak,  and  a white  cap  on  the  head. 

They  now  bend  his  thumb  close  to  the  palm  of  the  hand, 
and  tie  it  with  the  strings  of  his  Taled;  for  he  goes  to  the 
other  world  with  his  veil  on.  The  thumb  thus  bent,  stands  in 
the  form  of  Shaddai,  which  is  one  of  God’s  attributes ; this 
is  the  reason  which  the  JeAvs  give  for  a custom,  that  secures 
the  body  from  the  devil’s  clutches.  The  deceased,  in  all  other 
respects,  has  his  hand  open  as  a testimony  that  he  relinquishes 
all  his  worldly  goods.  The  Avashing  of  the  body  is  intended 
to  denote  that  the  deceased  purified  himself  from  the  pollutions 
of  this  life  by  a sincere  repentance,  and  AA'as  ready  and  pre- 
pared to  recewe  a better  from  the  hands  of  the  Almighty. 
Buxtorf  says,  that  they  burn  Avine,  and  put  an  egg  in  it,  and 
thereAvith  anoint  the  head  of  the  corpse.  Some  perform  this 
unction  at  their  own  houses,  and  others  at  the  house  of  the 
living;  that  is,  the  HebreAv  dialect,  the  church-yard.  He 
adds,  that  after  this  ablution  all  the  apertures  of  the  body  are 
stopped  up. 

When  dressed,  he  is  laid  on  his  back  in  a coffin  made  on 
purpose,  Avith  one  linen  cloth  under,  and  another  oA'er  him. 
If  the  party  deceased  be  a person  of  considerable  note,  his 
coffin  is  made  in  some  places  AAuth  a pointed  top ; and  if  a 
rabbi,  a considerable  number  of  books  is  laid  upon  it.  Then 
the  coffin  is  coA^ered  AAdth  black,  and  a small  bag  of  earth  is 
deposited  under  the  head  of  the  defunct.  The  coffin  is  now 
nailed  up,  and  conveyed  to  a grave  as  near  the  place  as  possi- 
ble Avhere  the  family  of  the  deceased  are  interred. 

All  the  people  now  croAvd  round  about  it ; and  since  the 
attendance  on  a corpse,  and  the  conA'eyance  of  it  to  the  graA^e, 
is  looked  upon  as  a very  meritorious  action,  they  all  carry  it 
upon  their  shoulders  by  turns,  some  part  of  the  Avay.  In  some 


RELIGIOUS  RITES, 


79 


places  the  mourners  follow  the  corpse  with  lighted  flambeaux 
in  their  hands,  singing  some  melancholy  anthem  as  they 
march  along.  In  others,  this  ceremony  is  omitted ; the  rela- 
tions, however,  who  are  in  mourning,  accompany  the  corpse 
in  tears  to  the  grave. 

In  this  solemn  maimer,  the  dead  are  carried  to  the  burial- 
place,  which  is  most  commonly  a field  set  apart  for  that  pur- 
pose, called  Beth  Hachaim,  or  “ House  of  the  living the 
dead  being  looked  upon  as  living,  on  account  of  their  immor- 
tal souls.  When  the  deceased  is  laid  in  his  grave,  if  he  has 
been  a person  of  any  extraordinary  merit,  there  is  generally 
a proper  person  present,  who  makes  his  funeral  oration.  As 
soon  as  this  eulogium  is  over,  they  repeat  the  prayer  called 
Ridduc  Addin,  “ the  justice  of  the  judgment^  which  begins 
with  these  words  of  Deuteronomy,  chapter  xxxii.  verse  4, 
“ He  is  the  rock,  his  work  is  perfect ; for  all  his  ways  are 
judgment,”  &c. 

In  some  countries,  when  a coffin  is  brought  within  a short 
space  of  the  grave,  or  before  it  is  taken  out  of  the  house,  ten 
men  go  in  a solemn  manner  seven  times  round  it,  repeating  a 
prayer  for  his  soul;  this  is  the  practice  in  Holland:  but  in 
other  parts  this  ceremony  is  not  observed.  The  nearest  rela- 
tion now  rends  some  part  of  his  garments,  and  then  the  corpse 
is  put  into  the  grave,  and  covered  with  earth ; each  friend 
throwing  a handful  or  spadeful  in,  till  the  grave  is  filled  up. 
The  coffin  must  be  so  placed  in  the  grave,  as  not  to  touch 
another  coffin. 

The  Jews  account  it  a sin,  either  in  man  or  woman,  to  tear 
their  flesh,  or  their  hair,  on  this  melancholy  occasion,  either 
when  they  weep  over  the  deceased,  or  at  anytime  afterwards; 
for,  in  Deuteronomy  chapter  xiv.,  it  is  written,  “Ye  shall  not 
cut  yourselves,”  &c.  But  as  soon  as  the  coffin  is  conveyed 
out  of  the  house  for  sepulture,  a brick,  or  broken  pot,  is  thrown 
out  after  it,  to  denote  that  all  sorrow  is  driven  away.  Those 
who,  during  the  life-time  of  the  deceased,  neglected  to  be  re- 
conciled with  him,  must  touch  his  great  toe,  and  beg  his  par- 
don, in  order  that  the  deceased  may  not  accuse  them  at  God’s 
tribunal,  on  the  day  of  the  resurrection. 

At  their  departure  from  the  grave,  every  one  tears  up  two 
or  three  handfuls  of  grass,  and  throws  it  behind  him,  repeating, 
at  the  same  time,  these  words  of  the  72d  Psalm,  verse  6, 
“ They  of  the  city  shall  flourish  like  the  grass  of  the  earth.” 
This  they  do  by  way  of  acknowledgment  of  the  resurrection. 
Then  they  wash  their  hands,  sit  down,  and  rise  again,  nine 
times  successively,  repeating  the  91st  Psalm,  “ He  that  dwell- 


80 


RELIGIOUS  RITES. 


eth  in  the  secret  place  of  the  Most  High.”  After  this,  they  re- 
turn to  their  respective  places  of  abode. 

When  the  nearest  relations  of  the  party  deceased  are  returned 
home  from  the  burial,  be  they  father,  mother,  child,  husband, 
wife,  brother,  or  sister,  they  directly  seat  them- 

Mourning.  selves  on  the  ground;  and  having  pulled  off 
their  shoes,  refresh  themselves  with  bread,  wine, 
and  hard  eggs,  which  are  placed  before  them ; according  as  it  is 
written  in  the  31st  chapter  of  Proverbs,  verse  6.  “ Give  strong- 
drink  unto  him  that  is  ready  to  perish,  and  wine  to  those  that 
be  heavy  of  heart,”  &c.  He  whose  usual  place  it  is  to  crave 
a blessing  on  their  meals,  now  introduces  appropriate  words 
of  consolation.  In  the  Levant,  and  in  several  other  places, 
the  friends  of  the  deceased  send  in  provisions  for  ten  days  suc- 
cessively, morning  and  night,  to  some  of  the  nearest  relatives, 
for  the  entertainment  of  such  guests  as  they  think  proper  to 
invite ; and  on  a day  appointed,  they  themselves  partake  of 
the  feast,  and  condole  with  them. 

When  the  dead  body  is  conveyed  from  the  house,  his  cover- 
let is  folded  double,  his  blankets  are  rolled  up,  and  laid  upon  a 
mat ; afterwards,  a lamp  is  lighted  up  at  the  bed’s  head,  which 
burns  for  a week  without  intermission. 

Such  as  are  related  to  the  deceased,  reside  in  the  house  for 
ten  days  together,  and  during  all  that  time  sit  and  eat  upon 
the  ground,  except  on  the  sabbath  day,  on  which  they  go  with 
a select  company  of  their  friends  and  acquaintance  to  the  syna- 
gogue, where  they  are  more  generally  condoled  with,  than  at 
any  other  place.  Durinff  these  ten  days,  they  are  not  allowed 
to  do  any  manner  of  business : neither  can  the  husband  lie 
with  his  wife.  Ten  persons,  at  least,  go  every  night  and 
morning  to  pray  with  them  under  their  confinement.  Some 
add  to  their  devotions  on  this  solemn  occasion,  the  49th 
Psalm,  “ Hear  this  all  ye  people,”  &c.,  and  afterwards  pray 
for  the  soul  of  their  deceased  friend. 

The  Jews  dress  themselves  in  such  mourning  as  is  the  fashion 
of  the  country  in  which  they  live,  there  being  no  divine  direc- 
tion relating  thereunto.  For  full  thirty  days,  the  mourner  is 
not  permitted  to  bathe,  perfume,  or  shave  his  beard.  Indeed, 
tattered  clothes,  sprinkled  with  ashes,  and  a general  slovenly 
appearance,  point  out  the  mourning  Jew,  during  this  period. 

After  the  expiration  of  the  ten  days,  they  leave  the  house, 
and  go  to  the  synagogue,  where  several  of  them  order  lamps 
to  be  lighted  on  each  side  of  the  Hechal,  or  Ark,  procure 
prayers  to  be  said,  and  offer  charitable  contributions  for  the 
sovl  of  the  deceased.  This  ceremony  is  repeated  at  the  close 


religious  rites. 


81 


of  each  month,  and  likewise  of  the  year : and  if  the  person 
who  is  dead  be  a rabbi,  or  a man  of  worth  and  distinction, 
they  make  his  Esped  upon  those  days;  that  is,  a funeral 
harangue  in  commendation  of  his  virtues. 

A son  goes  daily  to  the  synagogue,  morning  and  night, 
and  there  repeats  the  prayer  called  Cadish,  that  is,  Holy,  for 
the  soul  of  his  mother  or  father,  for  eleven  months  succes- 
sively; in  order  to  deliver  him  from  purgatory;  and  some  of 
them  fast  annually  on  the  day  of  the  death  of  their  respective 
relatives. 

In  some  places,  they  set  a monument  over  the  grave,  and 
carve  the  name  of  the  deceased  upon  it;  also  the  day,  month, 
and  year  of  his  decease,  and  a line  or  two,  by  way  of  enco- 
mium.— Some  Jews  go,  from  time  to  time,  to  the  tombs  of  their 
acquaintances  and  relatives,  to  say  their  pra^^ers. 

They  seldom  mourn  for  such  as  are  suicides,  or  who  die 
under  excommunication.  So  far,  indeed,  are  they  from  re- 
gretting the  loss  of  them,  that  they  set  a stone  over  the  coffin, 
to  signify  that  they  ought  to  be  stoned  to  death,  if  they  had 
had  their  deserts. 

SECT.  IV. ECCLESIASTICAL  DISCIPLINE WORSHIP FES- 

TIVALS, &C. 

The  Sanhedrin,  the  supreme  judicial  authority  formerly 
existing  among  the  Jew's,  was  instituted  in  the  time  of  the 
Maccabees,  (some  ascribe  to  it  an  earlier  origin,) 
and  was  composed  of  seventy-two  members.  The  feanhe- 

high  priest  generally  sustained  the  office  of  pre- 
sident in  this  tribunal.  The  next  officers  in  authority  were 
the  first  and  second  vice-presidents.  The  members  who  w^ere 
admitted  to  a seat  in  the  Sanhedrin  w’ere  as  follows  ; 1.  Chief 
priests,  who  are  often  mentioned  in  the  New  Testament  and 
in  Josephus,  as  if  they  were  many  in  number.  They  consist- 
ed partly  of  priests  who  had  previously  exercised  the  high- 
priesthood,  and  partly  of  the  heads  of  the  twenty-four  classes 
of  priests,  who  were  called,  in  an  honorary  w'ay,  high,  or  chief 
priests.  2.  Elders,  that  is  to  say,  the  princes  of  the  tribes, 
and  the  heads  of  family  associations.  3.  The  Scribes,  or 
learned  men.  Not  all  the  scribes  and  elders  were  members, 
but  only  those  wffio  w^ere  chosen  or  nominated  by  the  proper 
authority. 

The  Talmudists  assert  that  this  tribunal  had  secretaries  and 
apparitors,  and  the  very  nature  of  the  case  forbids  us  to  doubt 
the  truth  of  the  assertion.  The  place  of  their  sitting,  however, 


82 


ECCLESIASTICAL  DISCIPLINE,  &C. 


is  a question  on  which  there  is  more  difTerence  of  opinion. 
The  Talmudists  state  that  it  was  in  the  temple,  but  Josephus 
mentions  the  place  of  assembling,  and  also  the  archives,  as 
being  not  far  from  the  temple,  on  Mount  Zion.  But  in  the 
trial  of  Jesus,  it  appears  they  were  assembled,  and  that  very 
hastily,  in  the  palace  of  the  high-priest. 

When  they  met,  they  took  their  seats  in  such  a way  as  to 
form  a semicircle,  and  the  presidents  and  two  vice-presidents 
occupied  the  centre.  At  each  end  was  a secretary ; one  re- 
gistered the  votes  of  acquittal — the  other  of  condemnation. 
The  proper  period  of  sitting  was  all  the  time  between  the 
morning  and  evening  service. 

The  Sanhedrin  was  the  great  court  of  judicature  ; it  judged 
of  all  capital  offences  against  the  law : it  had  the  pow’er  of  in- 
flicting punishment  by  scourging  and  by  death.  Its  power 
had  been  limited  in  the  time  of  Christ,  by  the  interference  of 
the  Romans,  and  the  Consistory  itself  terminated  its  functions 
upon  the  destruction  of  Jerusalem.  They  were  never  able  to 
re-establish  themselves  since, — nor  is  any  thing  related  of  them 
in  the  history  of  our  own  times,  except  the  council  which  the 
Jews  held  in  Flungary  in  the  17th  century,  and  the  con- 
vocation held  at  Paris,  under  the  auspices  of  Napoleon  in 
1806. 

The  worship  of  the  synagogue,  with  its  appendant  school  or 
law  court,  where  lectures  were  given,  and  knotty  points  of  the 
The  worship  law  debated,  became  the  great  bond  of  national 
of  the  syna-  union,  and  has  continued,  though  the  monarchical 

gogue.  centre  of  unity  in  Tiberias  disappeared  in  a few 

centuries,  to  hold  together  the  scattered  nation  in  the  closest 
uniformity.  The  worship  of  the  synagogue  is  extremely  sim- 
ple. ' Wherever  ten  Jews  were  found,  there  a synagogue 
ought  to  be  formed.  The  Divine  Presence,  the  invisible  She- 
chinah,  descends  not  but  where  ten  are  met  together ; if  fewer, 
the  Divine  Visitant  was  supposed  to  say,  “ Wherefore  come  I, 
and  no  one  is  here?”  It  was  a custom,  therefore,  in  some  of 
the  more  numerous  communities,  to  appoint  ten  “ men  of  lei- 
sure,” whose  business  it  was  to  form  a congregation.*  The 
buildings  were  plain  ; in  their  days  of  freedom  it  was  thought 
right  that  the  house  of  prayer  to  God,  from  its  situation  or  its 
form,  should  overtop  the  common  dwellings  of  man ; but  in 
their  days  of  humiliation,  in  strange  countries,  the  lowly  syna. 
gogue,  the  type  of  their  condition,  was  content  to  lurk  undis- 

♦ Such  seems  to  be  the  solution  of  a question  on  which  learned  volumes 
have  been  written. 


ECCLESIASTICAL  DISCIPLINE,  &C. 


83 


turbed  in  less  conspicuous  situations.  Even  in  Palestine  the 
synagogues  must  have  been  small,  for  Jerusalem  was  said  to 
contain  460  or  480  ; the  foreign  Jews,  from  the  different  quar- 
ters of  the  world,  seem  each  to  have  had  their  separate  build- 
ing, where  they  communicated  in  prayer  with  their  neighbours 
and  kindred.  Such  were  the  synagogues  of  the  Alexandri- 
ans, the  Cyrenians,  and  others.  Besides  the  regular  syna- 
gogues, which  were  roofed,  in  some  places  they  had  chapels 
or  oratories,  open  to  the  air,  chiefly  perhaps  where  their  wor- 
ship was  not  so  secure  of  protection  from  the  authorities; 
these  were  usually  in  retired  and  picturesque  situations,  in 
groves,  or  on  the  sea  shore.  In  the  distribution  of  the  syna- 
gogue, some  remote  resemblance  to  the  fallen  Temple  was 
kept  up.  The  entrance  was  from  the  east ; in  the  centre  stood 
an  elevated  tribune  or  rostrum,  in  the  place  of  the  great  altar, 
where  they  only  permitted  sacrifice,  and  if  from  an  humble 
and  contrite  heart,  doubtless  most  acceptable  to  their  Almighty 
Father,  prayer  was  constantly  offered,  and  the  book  of  the 
Law  was  read.  At  the  west  end  stood  a chest,  in  which  the 
book  was  laid  up,  making  the  place,  as  it  were,  the  humble 
Holy  of  Holies,  though  now  no  longer  separated  by  a veil,  nor 
protected  by  the  Cherubim  and  Mercy  Seat.  Particular  seats, 
usually  galleries,  were  railed  off  for  the  women. 

The  chief  religious  functionary  in  the  synagogue  was  call- 
ed the  angel,  or  bishop.  He  ascended  the  tribune,  repeated  or 
chanted  the  prayers,  his  head  during  the  ceremony  being  co- 
vered with  a veil.  He  called  the  reader  from  his  place,  opened 
the  book  before  him,  pointed  out  the  passage,  and  over-looked 
him,  that  he  read  correctly.  The  readers,  who  were  three  in 
number  on  the  ordinary  days,  seven  on  the  morning  of  the 
sabbath,  five  on  festivals,  were  selected  from  the  body  of  the 
people.  The  Law  of  course  was  read,  and  the  prayers  like- 
wise repeated,  in  the  Hebrew  language.  The  days  of  public 
service  in  the  synagogue  were  the  Sabbath,  the  second  and 
fifth  days  of  the  week,  Monday  and  Thursday.  There  was 
an  officer  in  the  synagogues  out  of  Palestine,  and  probably 
even  within  its  borders,  called  an  interpreter,  who  translated 
the  Law  into  the  vernacular  tongue,  usually  Greek  in  the  first 
case,  or  Syro-Chaldaic  in  the  latter.  Besides  the  bishop,  there 
were  three  elders,  or  rulers  of  the  synagogue,  who  likewise 
formed  a court  or  consistory  for  the  judgment  of  all  offences. 
They  had  the  power  of  inflicting  punishment  by  scourging ; 
from  Origen’s  account,  the  Patriarch  of  Tiberias  had  assumed 
the  power  of  life  and  death.  But  the  great  control  over  the 
public  mind  lay  in  the  awful  sentence  of  excommunication. 


84 


ECCLESIASTICAL  DISCIPLINE,  &C. 


The  anathema  of  the  synagogue  cut  off  the  offender  from  the 
Israel  of  God ; he  became  an  outcast  of  society. 

At  present,  the  Jews  select  for  the  site  of  their  synagogues 
some  eminences,  in  those  cities  where  the  exercise  of  Judaism 
is  allowed.  The  fabric  must  be  higher  than  the  common 
houses,  for  they  say,  “ The  house  of  our  God  must  be  magni- 
ficent.” The  Jews  are  obliged  religiously  to  observe  the  re- 
spect due  to  the  synagogue,  and  to  forbear  talking  of  business 
there,  or  even  thinking  on  any  worldly  advantages.  They 
must  likewise  avoid  sleeping  there;  and  looking  round  about, 
&c.  They  must  continue  in  a modest  posture,  and  not  suffer 
themselves  to  run  into  any  indecency. 

The  title  or  denomination  of  rabbi  is  very  ancient ; for  in 
the  Jewish  scriptures,  both  the  words  rabbi  and  rabboni 

Rabbis  and  are  to  be  found,  which  are  synonymous  terms, 
doctors.  The  Pharisees  of  old  assumed  this  title  to  them- 

selves, with  abundance  of  pride  and  arrogance,  pretending  to 
be  the  sole  masters  and  doctors  of  the  people  ; and  they  carried 
this  pretension  to  such  a pitch,  as  to  make  the  law  subject  to 
their  traditions.  Jesus  Christ  very  severely  reprimanded 
them  for  this  their  insolent  deportment. 

The  rabbis,  besides  the  privilege  of  preaching,  and  instruct- 
ing their  pupils,  have  that  of  binding  and  loosing,  that  is,  of 
determining  whether  a thing  be  forbidden  or  allowed.  When 
this  power  is  conferred  upon  them,  they  have  the  five  books  of 
Moses,  and  a key,  put  into  their  hands.  They  create  new 
doctors,  and  ordain  them  by  imposition  of  hands,  as  Moses, 
just  before  his  death,  laid  his  hands  on  Joshua,  his  successor, 
and  gave  him  his  benediction  ; but  they  limit  and  restrain  their 
power  as  they  see  most  convenient : one  being  confined  to  in- 
terpret the  law,  or  such  questions  only  as  relate  thereunto  ; and 
another  to  judge  of  controversies  arising  upon  those  questions. 

At  present,  according  to  Buxtorf,  the  rabbis  are  elected 
with  very  little  ceremony.  He  who  is  to  ordain  the  new 
rabbi,  publishes  aloud  to  all  the  congregation,  either  on  the 
sabbath,  or  some  other  solemn  festival,  that  such  a one  de- 
serves to  be  admitted  amongst  the  rabbis,  for  his  religious 
education,  sound  learning,  and  knowledge  of  the  Oral  Law; 
and  exhorts  the  people  to  own  and  reverence  him  as  such,  de- 
nouncing excommunication  against  all  those  who  neglect  his 
admonitions.  He  then  gives  the  candidate  the  certificate  of 
his  merit  and  ability,  as  a Doctor,  or  Hacham, ; and  the  cere- 
mony is  often  concluded  with  an  elegant  entertainment  given 
to  the  old  rabbis,  and  to  the  rest  of  his  friends  and  acquaintance. 

The  Hacham  Rau,  who  are  generally  much  respected, 


ECCLESIASTICAL  DISCIPLINE,  &,C. 


85 


termine  all  manner  of  debates  ; settle  what  things  are  lawful, 
and  unlawful;  and  pass  judgment  upon  religious  and  civil 
affairs.  These  men  perform  all  nuptial  ceremonies,  and  issue 
out  divorces.  They  preach  the  practice  of  virtue  and  integrity, 
they  interpret  the  laws,  when  qualified,  and  are  the  principals 
of  the  academics.  They  have  the  uppermost  seats  in  the  sy* 
nagogues  and  assemblies  ; and  have  a power  to  punish  the  dis- 
obedient, and  to  excommunicate  them  when  they  are  obstinate, 
or  perverse. 

The  privileges  of  this  office  are,  to  be  free  from  all  taxes 
and  impositions.  If  a rabbi  has  any  goods,  he  has  a right  to 
sell  them  first,  and  before  all  others,  that  the  time  he  spends 
in  negotiating  his  affairs,  may  be  no  impediment  to  his  studies  ; 
his  business  is  the  first,  likewise,  to  be  despatched  in  all  pro- 
ceedings at  law;  and  he  is  allowed  to  sit  upon  the  bench  with 
the  judges,  &c.  Some  of  these  privileges,  however,  are 
abolished;  the  Jews  having,  at  present,  no  sovereign  au- 
thority. 

There  is  no  festival  which  the  Jew's  have  so  great  a vene- 
ration for,  as  the  sabbath  day ; because  they  say  it  was  insti- 
tuted immediately  after  the  creation  of  the  world, 
and  is  mentioned  in  various  places,  and  at  sun-  sabbath, 
dry  times,  in  their  sacred  writings ; particularly  in  the  deca- 
logue, wherein  the  performance  of  the  least  thing  upon  that 
day  is  forbidden,  and  a general  rest  from  all  labours  is  com- 
manded. 

They  must  not  either  kindle  fire,  nor  extinguish  it,  upon 
this  day,  in  compliance  with  what  is  written  in  the  35th  chap- 
ter of  Exodus,  verse  3.  “Ye  shall  kindle  no  fire  through- 
out your  habitations  upon  the  sabbath  day.”  Nay,  they  are 
not  allowed  to  touch  it  ; not  even  to  stir  it  up.  They  are  not 
suffered  even  to  light  up  or  extinguish  a lamp ; they  may  em- 
ploy, however,  any  servant  that  is  not  a Jew,  to  kindle  their 
fire ; if  they  do  not,  they  either  dispose  it  so  that  it  lights  of 
itself,  or  else  they  sit  in  the  cold. — This  the  Jews  do,  even  in 
Russia,  or  any  other  cold  country. 

They  dress  no  meat  upon  the  sabbath  ; neither  are  they  al- 
lowed to  taste  any  thing  that  has  been  dressed,  or  that  grew, 
or  was  gathered  on  that  day. 

They  are  not  allowed  to  carry  any  burden  on  that  day ; so 
that  they  wear  no  more  clothes  than  what  is  absolutely  neces- 
sary to  cover  them.  Their  exactness  extends  even  to  the  garb 
of  their  women,  children,  and  servants,  and  to  the  loading  of 
their  beasts. 

They  are  forbidden  on  tliis  day  to  talk  of  any  worldly  af- 


86 


ECCLESIASTICAL  DISCIPLINE,  &C. 


fairs  ; to  make  any  bargain  with  respect  to  buying  and  selling; 
or,  to  give  or  take  any  thing  by  way  of  payment. 

Neither  must  they  handle  or  touch  any  of  the  tools  of  their 
trade,  or  any  other  things,  the  use  whereof  is  prohibited  on 
the  sabbath  day. 

They  are  not  allowed  to  walk  above  a mile,  that  is  to  say, 
two  thousand  cubits,  out  of  any  market  town  or  village.  But 
they  can  walk  as  long  as  they  please  on  the  sabbath  day, 
provided  they  go  not  out  of  the  suburbs  of  the  town  wherein 
they  live.  They  always  regard  the  suburbs  as  a part  of  the 
town ; and  when  they  have  a mind  to  go  out  of  town 
upon  this  day,  they  invariably  measure  the  distance  allowed 
for  walking,  from  the  end  of  the  suburb. 

They  never  engage  in  any  work  on  the  Friday,  but  what 
they  can  accomplish  with  ease  before  the  evening;  and  what- 
ever is  necessary  lor  the  sabbath,  is  prepared  beforehand. 
About  an  hour  before  sunset,  they  take  the  provision  which  is 
intended  for  the  next  day,  and  deposit  it  in  a warm  place ; af- 
ter which  all  manner  of  work  is  over.  In  some  towns,  a man 
is  appointed  on  purpose,  to  give  notice  about  half  an  hour  be- 
fore the  sabbath  begins,  that  every  one  may  cease  from  their 
labours  in  convenient  and  due  time. 

The  Jewish  sabbath  begins  half  an  hour  before  sunset ; 
and,  consequently,  from  that  instant,  all  prohibitions  are  strict- 
ly observed.  For  this  reason,  the  women,  even  the  most  ne- 
cessitous, are  obliged,  previously,  to  light  up  a lamp,  which 
has  seven  lights,  emblematical  of  the  seven  days  of  the  week. 
This  lamp  burns  the  greatest  part  of  the  night. 

In  order  to  begin  the  sabbath  well,  many  of  them  put  on 
clean  linen,  wash  their  hands  and  face,  and  go  to  the  syna- 
gogue, where  they  say  the  92d  Psalm,  “ It  is  a good  thing  to 
give  thanks  to  the  Lord,”  &c.  with  their  common  prayers. 
They  also  thank  God,  that  by  his  separation  of  them  from 
the  rest  of  mankind,  he  has  reserved  and  chosen  their  nation 
from  all  others,  as  his  only  favourites.  To  these  prayers  and 
thanksgivings,  they  add  a commemoration  of  the  sabbath,  in 
these  words,  from  the  2d  of  Genesis,  “ Thus  the  heavens 
were  finished,  &c. — And  God  blessed  the  seventh  day,” 
&c. 

They  go  directly  home  from  the  synagogue,  and  their  usual 
salutation  to  each  other  afterwards,  is,  “ a good  sabbath  to 
you,”  and  not  “ good  night,”  or  “ good  morrow.”  Moreover, 
the  fathers  bless  their  children,  and  the  doctors  their  pupils, 
on  that  day ; others  add  to  these  benedictions,  several  portions 
of  thtur  sacred  writings,  in  commemoration  of  the  sabbath; 


ECCLESIASTICAL  DISCIPLINE,  &C.  87 

some  before  meat,  and  some  after,  according  to  the  custom  of 
the  place  where  they  sojourn. 

When  the  whole  family  is  seated  at  supper,  the  master  of 
the  house  holds  a glass  of  wine  in  his  hand,  and  pronounces 
these  words,  out  of  the  2d  of  Genesis,  “ Thus  the  heavens 
were  finished,”  &c.  He  then  returns  God  thanks  for  having 
instituted  and  appointed  the  strict  observance  of  the  sabbath, 
and  blesses  the  wine  ; he  now  drinks  some  part  of  it  himself, 
looking  steadfastly  on  the  sabbath  lamps,  and  then  gives  a 
small  quantity  to  such  as  sit  at  the  table  with  him.  After  this, 
he  repeats  the  23d  Psalm,  “ The  Lord  is  my  shepherd,”  &c. 
Then,  he  blesses  the  bread,  holding  it  up  on  high  with  both 
his  hands,  whilst  he  pronounces  the  name  of  the  Lord.  He 
now  distributes  it  all  round,  and  the  family  eat  and  amuse 
themselves  that  evening  and  the  next  day  as  agreeably  as 
they  can.  Supper  being  over,  they  wash  their  hands,  and 
some  Jews,  after  they  have  eaten,  repeat  the  104th  Psalm, 
“ Bless  the  Lord,  O my  soul,”  &c. 

They  preach  sometimes  in  the  forenoon,  and  sometimes  in 
the  afternoon,  in  their  synagogues,  or  other  places  appointed 
for  divine  Avorship,  and  take  their  text  from  the  Pentateuch, 
out  of  the  lessons  for  the  day.  They  preach  in  the  vulgar 
tongue,  and  in  their  sermons  they  recommend  virtue,  and  dis- 
courage vice,  illustrating  their  notions  with  passages  from 
the  Pentateuch,  and  from  their  most  celebrated  rabbis.  These 
quotations  are  always  delivered  in  the  Hebrew  language. 

In  the  evening  they  go  to  the  synagogue  again,  and  join 
the  remembrance  of  the  sabbath  with  their  common  prayers  j 
and  three  persons  read  out  of  the  Pentateuch  the  beginning 
of  the  section  for  the  week  following. — They  have  likewise  a 
commemoration  of  the  dead,  and  sometimes  a prayer  for  them 
on  the  sabbath,  after  which,  those  who  can  afford  it,  are  very 
charitable  and  beneficent  to  the  poor. 

They  usually  make  three  meals  in  the  twenty-four  hours 
of  the  sabbath ; the  first  is  on  the  Friday,  after  evening  ser- 
vice ; the  other  two  on  the  day  following.  The  cloth  is  never 
removed  during  the  whole  time. 

As  soon  as  night  comes  on,  and  they  can  discover  three 
stars  in  the  heavens,  of  any  considerable  magnitude,  the 
sabbath  is  over,  and  they  are  allowed  to  go  to  work ; because 
the  evening  prayer,  which  they  rather  delay  than  hasten,  is 
then  begun. 

To  the  usual  prayer,  for  the  evening,  they  add  a remem- 
brance of  the  sabbath,  which  is  distinguished  from  the  other 
days  of  the  week;  also  the  91st  Psalm,  “ He  that  dwelleth  in 


98 


ECCLESIASTICAL  DISCIPLINE,  &C. 


the  secret  place  of  the  Most  High,”  &c.  To  this,  several  por- 
tions of  their  scripture,  and  several  benedictions  and  good 
wishes,  are  likewise  added. 

As  before  observed,  they  make  the  sabbath  last  as  long  as 
they  can,  by  prolonging  their  hymns  and  prayers ; since  it  is 
a received  opinion  amongst  them,  that  the  souls  of  the  damned, 
as  well  as  those  in  purgatory,  endure  no  torments  upon  that 
day. 

The  new  moon  is  a festival,  because  it  is  instituted  and  ap- 
pointed in  the  book  of  Numbers ; and  because  there  was  a 
new  and  grand  sacrifice  offered  on  that  day. 
moon  festival  is  sometimes  part  of  two  several 

days,  that  is,  the  end  of  one  day,  and  the  beginning 
of  another.  They  are  not  debarred  from  working  or  trading 
upon  this  day ; the  women,  only,  who  are  exempted  from  all 
labour  during  the  festival,  lay  aside  their  work,  and  they  all 
indulge  themselves  a little  more  than  usual  in  the  way  of 
living. 

The  Jews  say  that  the  new  moon  is  in  a peculiar  manner 
the  women’s  festival,  in  commemoration  of  their  liberality  in 
parting  with  their  most  valuable  jewels,  to  contribute  to  the 
magnificence  of  divine  service.  This  action,  so  singular  in  a 
sex  whose  pride  principally  consists  in  dress  and  appearance, 
and  to  whom  nothing  is  more  dear,  was  performed  on  the  new 
moon  of  the  month  of  March. 

In  their  prayers  they  make  mention  of  the  first  day  of  the 
month,  and  repeat  from  the  1 13th  to  the  1 18th  Psalm,  on  that 
day.  They  bring  out  the  Pentateuch,  and  four  persons  read 
it,  to  which  is  added,  the  prayer  called  Mussaf,  or  addition. 
They  also  read  the  institution  of  the  sacrifice,  which  was 
formerly  offered  on  this  day. 

Some  Jewish  devotees  fast  on  the  vigil  of  this  festival,  and 
beg  of  God  that  the  new  moon  may  prove  propitious  to  their 
wishes. 

Some  few  days  after,  the  Jews,  being  assembled  by  night 
on  a terrace,  or  in  an  open  court,  consecrate  this  planet  by 
praising  God,  “who  hath  been  pleased  to  renew  the  moon, 
and  who  will,  in  the  same  manner,  renew  the  Jews,  his  elect 
people,”  &c. — The  prayer  concludes  with  a blessing  addressed 
to  God,  through  the  moon,  the  work  of  his  hands.  Three 
leaps,  which  are  to  be  regarded  as  the  transports  of  a holy  joy, 
attend  this  benediction  ; immediately  after  which,  they  say  to 
the  moon,  “ May  it  be  as  impossible  for  my  enemies  to  hurt  me, 
as  it  is  for  me  to  touch  thee.” — These  words  are  succeeded 
by  several  imprecations  against  their  enemies.  They  now 


ECJLESIASTICAL  DISCIPLINE,  &C.  SHIP,  89 

join  in  a particular  prayer  to  God,  in  which  they  style  him  the 
Creator  of  the  planets,  and  the  restorer  of  the  new  moon. 
Then,  with  their  hands  devoutly  lifted  up  towards  heaven, 
they  beg  of  God  to  deliver  them  from  all  evil ; and  having 
remembered  King  David,  they  salute  each  other,  and  depart. 
Eclipses  of  the  sun  and  moon,  are  looked  on,  by  some  Jews, 
as  ill  omens. 

The  Talmudists  do  not  agree  in  fixing  the  time  when  the 
world  began.  Some  insist  that  it  was  in  the  spring,  that  is,  in 
the  month  Nisan,  which  is  our  March  ; others, 
that  it  was  in  autumn,  that  is  to  say,  in  the  New-year’s 
month  Tisri,  which  answers  to  our  Sej^tember. 

This  last  notion  has  so  far  prevailed,  that  they  begin  their 
year  from  that  time.  And  notwithstanding  it  is  written  in 
the  12th  chapter  of  Exodus,  of  the  month  Nisan,  “ This 
month  shall  be  unto  you  the  beginning  of  months.”  Yet  after- 
wards they  altered  it,  and  began  their  year  with  the  month 
Tisri,  or  September. 

From  thence  came  the  feast  Rosch  Hasan  a,  or  New-  Year'‘s 
Day,  which  is  kept  on  the  t^vo  first  days  of  Tisri  ; for,  in 
Leviticus,  chapter  xxiii.  verse  24,  it  is  written,  “ In  the  seventh 
month,  in  the  seventh  day  of  the  month,  shall  ye  have  a sab- 
bath,” &c.  During  this  festival  all  manual  operations  and 
transactions  in  trade  are  entirely  laid  aside. 

They  hold,  from  tradition,  that  on  this  day  particularly  God 
Almighty  judges  the  actions  of  the  year  past,  and  orders  all 
things  that  shall  happen  for  the  year  to  come.  From  the  first 
day  of  the  month  Elul,  or  August,  therefore,  they  begin 
their  penance;  which  consists  in  plunging  themselves  into 
cold  water,  and  in  confessing  themselves,  scourging,  and  beat- 
ing their  breasts  with  their  fists,  while  in  the  water.  In  some 
places  they  wash  themselves  before  it  is  day,  say  their  prayers, 
and  acknowledge  their  manifold  sins  and  iniquities,  and  repeat 
some  penitential  psalms.  There  are  many  who  give  alms 
without  ceasing  until  the  day  of  absolution.  This  they  con- 
tinue forty  days,  and  sound  a horn  on  the  beginning  of  the 
month  Elul.  On  New-Year’s-Eve  they  say  all  their  prayers 
fasting. 

These  religious  ceremonies  are  generally  observed  a week, 
at  least,  before  the  feast;  and  on  the  eve  thereof  they  generally 
employ  their  time  in  washing,  and  procuring,  by  way  of  dis- 
cipline, thirty-nine  stripes  to  be  given  them ; as  it  is  written  in 
Deuteronomy,  chapter  xxv.  “ Forty  stripes  he  may  give  him, 
and  not  exceed,”  &c.  This  flagellation  is  called  Maleuth, 

The  ancient  Jews  formerly  laid  all  their  sins  upon  a he- 


90 


ECCLESIASTICAL  DISCITLINE,  &C. 


goat,  which  afterwards  they  drove  into  the  desert;  but  the 
modern  Jews,  instead  of  a goat,  now  throw  them  upon  the 
fish.  After  dinner  they  repair  to  the  brink  of  a pond,  or  river, 
and  shake  their  clothes  over  it  with  all  their  force.  This  prac- 
tice is  taken  from  a passage  of  the  prophet  Micah,  chapter  vii. 
verse  19,  “ He  will  have  compassion  on  us ; he  will  subdue 
our  iniquities,  and  cast  all  our  sins  into  the  depths  of  the 
sea.” 

After  these  two  holy  days  are  over,  the  Jews  still  continue 
to  rise  before  day  to  say  their  prayers,  fast,  and  do  penance, 
until  the  10th  of  the  month  Tisri,  which  is  the 
expiation^^  fast,  or  day  of  expiation,  and  called  Jom  Hach- 
IPUR  ; for  they  consider  that  the  Supreme  Being 
is  employed  in  examining  the  actions  of  mankind  during 
the  first  nine  days,  and  that  he  pronounces  sentence  on  the 
tenth.  In  the  23d  chapter  of  Leviticus  it  is  said,  “ On  the 
tenth  of  the  seventh  month,  there  shall  be  a day  of  atonement,” 
&c.,  and  during  that  day  all  manner  of  work  is  laid  aside, 
as  on  the  sabbath.  They  observe  this  fast  with  such  strict- 
ness, that  they  neither  eat  nor  drink  any  thing ; thinking, 
by  this  abstinence,  that  their  names  will  be  enrolled  in  the 
Book  of  Life,  and  blotted  out  of  the  Book  of  Death,  wherein 
they  would  assuredly  be  found  without  due  repentance. 

They  indulge  themselves  in  eating  on  the  eve  of  this  fes- 
tival, because  the  next  day  is  a fast.  Many  of  them  wash,  and 
have  thirty-nine  stripes  given  them,  called  Maleuth  ; and 
such  as  are  possessed  at  that  time  of  other  people’s  effects,  are 
commanded  to  make  restitution.  They  likewise  ask  pardon 
of  such  as  they  have  injured,  and  forgive  those  that  have 
injured  them.  Nay,  they  seek  them  out,  and  sue  for  peace 
and  reconciliation  ; and  if  this  be  refused,  they  protest  against 
such  an  implacable  spirit  before  three  witnesses,  and  thrice 
return  to  the  charge ; after  which  the  penitent’s  conscience  is 
entirely  discharged  from  all  animosity  and  hatred.  They 
likewise  give  alms,  and  show  all  the  demonstrations  of  a sin- 
cere repentance. 

Two  or  three  hours  before  the  sun  sets  they  go  to  prayers, 
and  then  to  supper ; but  all  must  be  over  before  sun-set.  They 
now  dress  themselves  in  new  robes,  or  put  on  their  funeral 
clothes,  and  thus  attired,  each  with  a taper  in  his  hand,  they 
go  without  their  shoes  to  the  synagogue,  which,  on  this  night, 
is  splendidly  illuminated  with  lamps  and  candles.  There 
each  man  lights  his  taper,  and  repeats  several  prayers  and 
confessions  in  a loud,  but  melancholy  tone,  as  a demonstra- 
tion of  the  sincerity  of  his  repentance.  The  confession  of 


- : 


\ 


f}  ■ 

- - *■, 

' ■*-  «f  ■• 


■*p 


Repast  during  the  Feast  of  Tabernacles,  p.  92. 


I 


1.  Sabbath  Lamp.  2.  Unleavened  Bread.  3.  Rams  Horns,  p.  86.94. 


Search  for  leaven,  p.  94. 


ECCLESIASTICAL  DISCIPLINE, 


01 


each  penitent  is  alphabetically  digested,  each  sin  having  its 
proper  letter,  so  as  to  be  recollected  with  the  greatest  ease. 
The  external  signs  of  godly  sorrow,  at  once  conspicuous  in  a 
repentant  Jew,  who  condemns  himself  before  God,  by  a long 
account  of  his  transgressions,  is  certainly  very  remarkable. 
I’hese  signs  are  dirty  tattered  clothes,  mourning,  or  shrouds; 
a melancholy  and  dejected  countenance,  a long  beard ; down- 
cast eyes,  made  languid  by  penance,  and  disposed  to  weeping; 
a holy  eagerness  determining  the  penitent  to  press  through 
the  crowd  of  devotees,  and  be  foremost  in  the  synagogue;  and 
so  perfect  a distraction  as  to  deprive  him  of  the  use  of  his 
senses,  whilst  he  is  running  over  the  alphabet  of  his  sins.  In 
short,  he  appears  to  have  just  strength  enough  to  support  his 
body  during  the  meditation  of  the  soul.  This  lasts  three 
hours  at  least ; after  which  they  go  home  to  bed.  Some,  in- 
deed, stay  all  night  long,  and  all  the  next  day,  in  the  syna- 
gogue, saying  their  prayers  and  repeating  psalms.  In  the 
mean  time,  the  women  light  up  candles  and  lamps  at  home, 
and  according  as  the  light  burns,  prognosticate  good  or  evil 
fortune. 

It  ought  to  be  remarked,  that  those  who  have  led  a scanda- 
lous and  dissolute  life,  are  not  only  admitted,  but  invited,  into 
the  congregation,  on  the  first  evening  of  the  festival.  Two 
Rabbis,  who  stand  on  each  side  of  the  chaunter,  perform  this 
solemn  invitation,  and  declare  to  the  congregation,  “ That  they 
are  allowed  to  pray  with  the  wicked.” — After  which,  the 
chaunter  opens  the  Hechal,  and  sings  a prayer  of  moderate 
length,  which  the  congregation  repeat  after  him,  but  not  so 
loud  as  to  be  heard.  This  cancels  all  rash  vows,  oaths,  and 
resolutions,  of  the  preceding  year,  in  case  they  were  made 
voluntarily,  without  any  compulsion. 

The  next  morning,  such  as  went  home,  repair  again  by 
day-break  to  the  synagogue,  dressed  as  before,  and  there  stay 
till  night,  standing  all  the  time,  saying  their  prayers  without 
intermission,  repeating  psalms  and  confessions,  and  beseech- 
ing God  to  pardon  all  their  transgressions. 

In  the  course  of  the  service,  various  portions  of  scripture 
are  read,  particularly  part  of  Leviticus,  chapter  xxvi..  Num- 
bers, chapter  xxix.,  and  Isaiah,  chapter  Ivii.  They  mention 
in  their  prayers  the  additional  sacrifice  of  the  day,  and  entreat 
God  to  build  their  sanctuary,  to  gather  their  dispersions 
among  the  Gentiles,  and  conduct  them  to  Jerusalem,  where 
they  may  offer  the  sacrifice  of  atonement,  agreeably  to  the  Mo- 
saic law.  In  the  afternoon  service,  besides  portions  of  the  law 
and  prophets,  the  greatest  part  of  the  book  of  Jonah  is  read. 


92 


ECCLESIASTICAL  DISCIPLINE,  &C. 


Some  Jews  prepare  their  tents  for  the  Feast  of  Tabernacles, 
immediately  after  the  Expiation. 

On  the  fifteenth  day  of  the  same  month,  Tisri,  is  the  Feast 
of  Tents,  Tabernacles,  or  Booths ; which  is  called  Succoth, 

The  feast  of  commemoration  of  their  encampment  in  the 
Tabernacles,  wilderness,  when  they  departed  out  of  Egypt ; 

and  under  which  they  were  preserved  as  a nation 
for  forty  years  together,  in  the  midst  of  frightful  and  barren 
deserts.  In  the  23d  chapter  of  Leviticus,  it  is  written,  “ In  the 
15th  day  of  the  seventh  month,  when  ye  have  gathered  in  the 
fruit  of  the  land,  ye  shall  keep  a feast  to  the  Lord  seven  days ; 
on  the  first  day  shall  be  a sabbath,  and  on  the  eighth  day 
.shall  be  a sabbath.  And  ye  shall  take  you  on  the  first  day 
the  boughs  of  goodly  trees,  branches  of  palm  trees,  and  the 
boughs  of  thick  trees,  and  willows  of  the  brook ; and  ye  shall 
rejoice  before  the  Lord,  your  God,  seven  days.  Ye  shall 
dwell  in  booths  seven  days ; all  that  are  Israelites  born  shall 
dwell  in  booths : that  your  generations  may  know  that  I made 
the  children  of  Israel  to  dwell  in  booths,  when  I brought  them 
out  of  the  land  of  Egypt.” 

Every  one  therefore  makes  a booth,  or  tent,  in  some  place 
near  his  house,  which  he  covers  with  leaves,  and  adorns  in 
the  best  manner  that  he  can.  The  rabbis  have  been  very 
punctual  as  to  the  fashion  and  nature  of  these  booths,  as  well 
as  their  dimensions.  No  tent  must  be  more  than  twenty 
cubits  high,  nor  less  than  ten  spans.  Such  as  are  rich  adorn 
them  with  tapestry,  over  which  they  hang  boughs  of  trees 
laden  with  fruit,  as  oranges,  lemons,  and  grapes.  These  tents 
must  be  neither  set  up  under  a house  nor  tree.  They  eat  and 
drink  in  these  tents,  and  some  lie  all  night  in  them ; or  at 
least  spend  in  them  so  much  time  of  the  night  and  day,  as 
they  used  to  pass  at  home,  during  the  eight  days  that  the  fes* 
tival  lasts. 

It  continues  nine  days  in  reality,  although  the  law  institu- 
ted and  commanded  seven ; but  ancient  custom  has  added  one  ; 
and  another  day  was  ordained  over  and  above  for  the  solemn 
assembly,  in  Numbers,  chapter  xxix.  verse  35.  The  two  first, 
and  the  two  last  days  of  this  festival,  like  those  of  the  Pass- 
over,  are  very  solemn ; but  the  other  five  are  not  so  strictly 
observed. 

This  festival  of  Tents,  or  Tabernacles,  begins  at  home,  with 
some  particular  benedictions,  and  is  succeeded  by  a supper. 
Private  devotion  now  succeeds  the  public ; and  the  father  of 
the  family  never  begins  to  consecrate  the  festival,  till  he  has 
been  first  at  prayers  in  the  synagogue  till  night.  They  leave 


ECCLESIASTICAL  DISCIPLINE,  &.C. 


93 


their  tents  at  the  end  of  the  eighth  day,  as  soon  as  night 
draws  on. 

On  the  14th  of  the  month  Adar,  which  is  our  March,  or 
February,  the  feast  of  Purim  is  observed,  in,  commemoration 
of  Esther,  who  upon  that  day,  preserved  the  peo- 
pie  of  Israel  from  a total  extirpation  by  the  con-  Chances." 
spiracy  of  Haman,  who  was  hanged,  with  all  his 
children.  This  feast  was  called  Purim,  because  it  was  writ- 
ten in  the  9th  chapter  of  Esther,  “ Therefore  they  called  those 
days  Purim,”  &c. ; the  word  signifying  Lots  or  Chances; 
for  Haman,  their  enemy,  had  cast  lots  to  destroy  them  on 
those  two  days. 

The  first  only,  however,  is  strictly  and  solemnly  observed. 
They  fast  on  the  eve,  but  during  these  two  days  they  may 
traffic,  or  do  any  manner  of  work ; yet,  on  the  first  day, 
though  under  no  obligation,  they  voluntarily  abstain  from  both. 

On  the  first  night,  they  go  to  the  synagogue,  where,  after 
their  ordinary  prayers,  they  commemorate  their  happy  deli- 
verance from  that  fatal  conspiracy,  and  the  Chazan  reads  and 
explains  the  whole  book  of  Esther,  which  is  written  on  vel- 
lum, and  rolled  up  like  the  Pentateuch.  They  also  call  it 
Meghilla,  or  volume.  The  Chazan,  or  Reader,  is  allowed 
to  sit  at  this  lesson,  whereas  he  must  stand  while  he  reads  the 
law.  After  he  has  unrolled  the  volume,  he  pronounces  three 
prayers,  and  returns  thanks  to  Almighty  God,  for  calling  them 
together  to  share  this  ceremony;  and  for  delivering  them  out 
of  the  merciless  hands  of  Haman.  He  then  reads  the  history 
of  Haman  and  Esther. 

The  Jews  observe  similar  ceremonies  in  the  service  of  the 
next  morning,  and  read  on  this  day  out  of  the  Pentateuch,  the 
17th  chapter  of  Exodus,  verse  8,  “ Then  came  Amalek,”  &c. 
They  have,  likewise,  particular  prayers  and  blessings  for  this 
happy  occasion. 

On  this  feast  they  bestow  public  alms  upon  the  poor,  and 
all  relations  and  friends  visit,  and  send  each  other  presents  of 
such  things  as  are  good  to  eat.  Scholars  make  presents  to 
their  tutors  ; masters  to  their  servants ; and  persons  of  distinc- 
tion to  their  inferiors.  In  short,  the  whole  day  is  spent  in 
cheerfulness  and  gayety,  as  it  is  written  in  the  9th  chapter  of 
Esther,  “ That  they  should  make  them  days  of  feasting  and 
joy,  and  of  sending  portions  one  to  another,  and  gifts  to  the 
poor,”  &c. 

When  the  year  consists  of  two  Adars,  the  Jews  call  the 
14th  day  of  the  first  Adar,  the  little  Purim  ; but  it  is  merely 
nominal  for  none  of  the  above  ceremonies  are  observed  thereon. 


94 


ECCLESIASTICAL  DISCIPLINE,  &C. 


The  15th  day  of  the  month  Nisan,  which  of> 
the  PaSfver  answers  to  our  April,  is  the  first  day  of  the 
Passover,  which  is  called  Pesach,  or  the  pas- 
sage over,  in  commemoration  of  the  departure  of  the  Jews  from 
Egypt.  It  continues  a whole  week  ; but  such  as  live  out  of 
Jerusalem,  and  its  territories,  make  it  hold  eight  days,  accord- 
iug  to  the  ancient  custom,  when  the  new  moon,  by  the  San- 
hedrin’s order,  was  proclaimed,  without  any  computation. 
Tiiis  festival  is  ordained  in  the  12th  chapter  of  Exodus, 
and  in  several  other  parts  of  the  Bible.  The  sabbath, 
^vhich  precedes  the  Passover,  is  called  the  Grand  Sabbath  ; 
on  w'hich  day  the  rabbis  preach  a sermon  on  the  Paschal 
Lamb. 

The  two  first  and  two  last  days  of  the  Passover,  are  solemn 
festivals,  on  which  no  person  is  permitted  either  to  work,  nor 
do  any  manner  of  business ; nay,  they  keep  them  as  strictly  as 
the  sabbath;  only  that  they  make  a fire,  dress  their  meat,  and 
carry  what  things  they  want  from  place  to  place.  On  the  four 
middle  days  they  are  only  obliged  to  refrain  from  work,  but 
are  permitted  to  touch  money. 

During  these  eight  days  they  must  neither  eat,  nor  have, 
any  leavened  bread,  or  any  leaven  in  their  houses,  nor  even 
in  their  custody;  so  that  they  eat  none  but  unleavened  bread 
all  that  time,  according  to  Exodus,  chapter  xii.  verses  15,  16, 
17.  This  bread  they  call  Azyma. 

In  order  to  obey  this  precept  as  punctually  as  possible,  the 
master  takes  a wax  candle,  and  searches  the  house  over  with 
the  utmost  care,  to  clear  it  of  every  thing  that  is  fermented, 
prying  into  every  corner,  and  even  into  all  the  trunks  and 
cupboards.  He  now  beseeches  God  to  make  up  the  defects 
of  his  search,  “ that  all  the  leavened  bread  which  is  in  the 
house,  may  become  like  the  dust  of  the  earth,  and  be  reduced 
to  nothing.”  When  the  house  is  well  scoured,  they  white- 
wash it,  and  supply  it  with  new  table  and  kitchen  furniture,  or 
with  such  as  is  reserved  for  the  service  of  this  day  only.  If 
they  have  been  used  before,  and  are  of  metal,  they  must  be 
first  heated  in  a forge,  and  newly  polished  before  they  can  be 
used  ; because  nothing  which  has  touched  leavened  bread  may 
be  made  use  of  during  those  eight  days.  About  eleven  o’clock 
on  the  next  day,  they  burn  a bit  of  bread,  to  give  notice,  that 
the  prohibition  against  leavened  bread  is  then  begun  ; and  this 
ceremony  is  attended  with  a particular  declaration,  that  the  head 
of  the  family  has  no  leaven  in  his  custody ; that  if  he  has,  it  is 
unknown  to  him,  and  that  he  hath  done  to  the  utmost  of  his 
power  to  prevent  it 


ECCLESIASTICAL  DISCIPLINE,  &C. 


95 


They  go  to  prayers  in  the  evening;  and  at  their  return 
home,  the  master,  with  his  family  and  other  domestics,  after 
washing  their  hands,  sit  down  to  a table  which  is  duly  pre- 
pared for  their  entertainment  in  the  da}r  tim.e,  and  set  off  with 
all  the  elegance  and  grandeur  that  the  circumstances  of  each 
person  will  admit  of  Instead  of  the  ceremony  which  was 
formerly  observed,  in  conformity  to  the  12th  chapter  of  Exo- 
dus, viz.  “ To  eat  the  lamb  with  unleavened  bread,  and  bitter 
herbs,”  &c.  they  have  some  small  pieces  of  lamb,  or  kid,  dres- 
sed with  unleavened  bread.  Sometimes  they  have  a plate  cover- 
ed, in  which  there  are  three  mysterious  cakes,  one  for  the  high 
priest,  one  for  the  Levites,  and  a third  for  the  people  ; also  the 
blade-bone  of  a shoulder  of  lamb,  or,  at  least,  some  part  of  it. 
The  Portuguese  Jews  have  the  bone  on  the  table  during  the 
whole  eight  days  of  the  Passover.  When  the  shoulder  is 
served  up  whole,  at  this  ceremony,  they  have  a hard  egg  with 
it.  To  this  they  add  a dish  representing  the  bricks  which 
their  ancestors  were  formerly  forced  to  make  in  Egypt.  This 
meat  is  a thick  paste,  composed  of  apples,  almonds,  nuts,  figs, 
&c.  which  they  dress  in  wine,  and  season  with  cinnamon, 
broke  only  into  pieces,  to  represent  the  straw  that  they  made 
use  of  in  the  making  of  their  bricks.  In  another  dish,  they 
have  celery,  lettuce,  chervil,  cresses,  wild  succory,  and  pars- 
ley. These  are  their  bitter  herbs.  A cruet  full  of  vinegar, 
and  another  of  oil,  are  set  on  the  table  near  the  sallad. 

The  Jews  make  a great  difference  between  the  ancient  and 
modern  way  of  celebrating  the  Passover.  Formerly,  they 
used  to  eat  the  lamb  roasted  whole;  but  ever  since  their  sacri- 
fices have  been  abolished,  which  could  be  offered  no  where 
but  at  Jerusalem,  they  roast  one  part  of  it,  and  boil  another ; 
nay,  sometimes  cut  it  in  pieces,  which  is  enough  to  prevent  its 
being  sacrificed.  The  want  of  their  sacrifices,  likewise,  obli- 
ges them,  at  present,  to  suppress  several  hymns,  which  relate 
to  the  Paschal  lamb  ; and  their  dispersion  obliges  them,  also, 
to  beg  of  God  to  re-establish  Jerusalem,  the  temple,  and  its 
sacrifices,  and  to  deliver  them  at  this  day,  as  he  formerly  did 
their  forefathers,  from  the  tyranny  of  the  Egyptians.  The 
modern  Jews  ponclude  their  meal  with  the  unleavened  bread, 
but  in  former  times  they  ended  it  with  the  lamb ; and  they  now 
omit  girding  their  loins,  taking  a staff  in  their  hands,  and  pull- 
ing off  their  shoes  when  they  eat  the  lamb ; all  which  was 
practised  under  the  ancient  law  : but  they  take  care,  however, 
to  preserve  that  humility  and  attention  which  are  due  to  this 
religious  ceremony.  They  decline  their  heads  all  the  time 
they  are  eating;  and  such  Jews  as  are  eminent  for  their  piety, 


96 


ECCLESIASTICAL  DISCIPLINE,  &C. 


put  nothing  into  their  mouths,  without  meditating  on  the  se- 
veral mysteries  with  the  utmost  respect  and  veneration. 

From  the  day  after  the  Passover  to  the  thirty-third  day  fol- 
lowing, they  spend  their  time  in  a kind  of  mourning ; they 
neither  marry,  nor  dress  themselves  in  any  new  clothes,  nei- 
ther do  they  cut  their  hair,  nor'  show  any  demonstrations  of 
public  joy ; because,  at  that  time,  that  is,  from  the  day  after  the 
Passover  until  the  thirty-third  day  after,  there  was  once  a great 
mortality  amongst  the  pupils  of  Rabbi  Hachiba,  who  was 
one  of  their  most  celebrated  doctors.  After  the  death  of  some 
thousands,  the  sickness  ceased  on  the  thirty-third  day  of  the 
Homer.  This  day  is  therefore  kept  with  general  rejoicings, 
and  puts  an  end  to  all  appearance  of  sorrow  or  concern. 

The  Jews  call  the  fifty  days  which  intervene  between  the 
Passover  and  the  feast  of  Pentecost,  Homer-days.  On  the 
Pentecost  fiftieth  day  of  the  Homer,  which  is  the  sixth  of 
SivAN,  is  celebrated  the  festival  Shavuoth,  or 
of  Weeks  ; which  is  so  named,  because  it  is  kept  at  the  end  of 
the  seven  weeks,  which  they  compute  from  the  Passover.  At 
present,  it  is  observed  for  two  days  together. 

These  two  days  are  observed  almost  as  strictly  as  the  Passo- 
ver holidays ; for  no  work  is  allowed  to  be  done  upon  them, 
neither  can  the  Jews  transact  any  business,  nor,  in  short,  do 
any  thing  more  than  on  the  sabbath  : excepting  that  they  are 
allowed  to  kindle  their  fire,  dress  their  victuals,  and  carry 
whatever  they  want  from  place  to  place. 

At  the  feast  of  Pentecost,  five  persons  read  the  sacrifice  of 
the  day,  and  likewise  the  history  of  Ruth,  because  frequent 
mention  is  made  there  of  the  harvest.  At  this  time  they  re- 
gale themselves  with  all  sorts  of  dainties  made  of  milk,  which, 
in  their  opinion,  is  a symbol  of  the  law,  both  on  account  of  its 
sweetness  and  its  whiteness ; and  as  the  Jews  take  a pride  in 
having,  as  far  as  possible,  the  most  express  and  lively  images 
of  the  most  remarkable  circumstances  that  occurred  at  the 
birth  of  their  religion,  they  never  forget  to  serve  up  at  table 
on  this  day,  a cake  made  moderately  thick,  which  they  call 
the  Cake  of  Sinai.  This  is  to  remind  them  of  Mount  Sinai, 
on  which  God  gave  them  the  law. 

The  Jews  formerly  called  Pentecost  the  feast  of  the  Har- 
vest, and  day  of  First  Fruits,  because  the  first  of  their  corn  and 
fruit  was  at  that  time  oftered  in  the  temple,  which  was  the  close 
of  this  solemnity : but  this  can  never  be  in  Europe,  harvest 
falling  always  much  later  than  Whitsuntide.  It  might,  how- 
ever, bear  this  name  in  the  land  of  Canaan,  Arabia,  and  in 
the  neighbourhood  of  the  Red  Sea. 


ECCLESIASTICAL  DISCIPLINE, 


97 


Upon  this  day,  their  tradition  assures  us,  that  the  law  was 
given  on  Mount  Sinai  ; for  which  reason  they  adorn  their 
synagogues,  the  Hechal,  or  Ark,  the  reading  desk ; also  their 
lamps  and  candlesticks,  and  even  their  houses,  with  roses  and 
other  gay  and  odoriferous  flowers  and  herbs,  beautifully  wreath- 
ed in  the  form  of  crowns  and  festoons.  Of  these  decorations 
they  are  very  profuse. 

Their  prayers  are  adapted  to  the  feast,  and  they  read  the 
account  of  the  sacrifice  made  on  that  day,  out  of  the  Penta- 
teuch : also  the  Aftara,  out  of  the  prophets,  and  the  bene- 
diction for  their  prince.  In  the  afternoon  there  is  a sermon 
preached,  in  commemoration  of  the  law. 

When  the  second  day  of  the  feast  is  over,  the  ceremony  of 
the  Habdalla  is  performed  in  the  evening,  as  at  the  close  of 
the  Passover,  to  denote  that  the  feast  is  concluded. 


PART  II. 

HISTORY  AND  RELIGIOUS  CUSTOMS  OF  THE  MAHOMETANS. 


CHAPTER  I. 

LIFE  OF  MAHOMET. 

It  is  an  often  repeated,  but  just  remark,  that  “ Great  effects 
frequently  proceed  from  little  causes.”  This  is  preeminently 
true  when  applied  to  Mahometanism;  since  there 
appears  to  be  scarcely  any  ground  of  comparison  ometa- 

between  its  author  and  the  changes  which  his 
system  has  wrought  in  the  world ; changes  by  far  greater 
than  any  others  introduced  into  the  civilized  world  by  a single 
cause,  if  we  except  those  WTOught  by  Christianity. 

Mahometanism  has  now  existed  for  more  than  twelve  hun- 
dred years.  It  has  spread  its  delusions  over  some  of  the  fair- 
est portions  of  the  globe.  At  the  present  time.  Countries 
it  may  be  found  holding  an  almost  undisputed  where  it  exists, 
sway  throughout  the  Turkish  dominions  in  Europe,  Asia, 
and  Africa ; in  the  Barbarv  states,  in  the  interior  of  Africa ; 

9 


98 


LIFE  OF  MAHOMET, 


the  eastern  coast  of  Africa,  and  the  island  of  Madagascar ; in 
Arabia ; the  Persian  states ; the  Russian  states  of  Little  Tar- 
tary, Astrachan,  Kazan,  Kirghis,  Kazaks,  &c. ; amongst  the 
independent  Tartars ; in  a great  part  of  Hindoostan ; many 
of  the  eastern  islands,  as  Malay,  Sumatra,  Java,  &c.  &c.  and 
may  be  traced  in  different  parts  even  of  the  vast  em.pire  of 
China.  Its  blinded  and  deluded  votaries  are  estimated  at 
from  one  hundred,  to  one  hundred  and  twenty  millions. 

That  Mahomet  was  a remarkable  man  in  some  respects 
must  be  admitted.  He  had  doubtless  native  talents  of  a supe- 
rior order,  and  an  ambition  for  power  and  autho- 
rity which  scarcely  knew  any  bounds  ; but  these 
are  insufficient  to  account  for  the  religious  and 
political  ascendency  which  he  gained,  or  the 
wide  diffusion  and  enduring  permanence  of  that 
system  of  imposture  which  he  palmed  upon  the 
world.  The  means  employed  by  him  were  en- 
tirely disproportioned  to  the  success  which  crowned  his  efforts. 

How  then  shall  the  problem  of  his  success  be  resolved  ? 
The  state  of  the  eastern  world,  where  this  imposture  began, 
was  indeed  favourable  to  its  spread.  For  several 
centuries  following  the  apostolic  age,  the  Chris- 
tian religion  subsisted  in  a great  degree  in  its 
original  purity  and  simplicity.  But  a gradual  de- 
cline of  the  spirit  of  Christianity  took  place.  Ig- 
norance, superstition,  and  corruption  prevailed  to 
an  alarming  extent ; and  by  the  commencement  of  the  seventh 
century,  the  slate  of  the  Christian  world  had  become  gloomy 
and  appalling.  In  the  eastern  parts  of  the  Roman  empire,  es- 
pecially Syria  and  the  countries  bordering  upon  Arabia,  as 
well  as  in  some  parts  of  Arabia  itself,  these  evils  were  aggra- 
vated by  the  numerous  sects  and  heresies  that  prevailed,  and 
, by  the  incessant  controversial  wars  which  they  waged  with 
each  other.  The  church  was  torn  to  pieces  by  the  furious 
disputes  of  the  Arians,  Sabellians,  Nestorians,  Eutychians, 
and  Collyridians,  by  whom  the  great  doctrines  of  Christianity 
were  so  confounded  with  metaphysical  subtleties  and  the  jar- 
gon of  schools,  that  they  ceased,  in  great  measure,  to  be  re- 
garded as  a rule  of  life,  or  as  pointing  out  the  only  way  of 
salvation.  The  religion  of  the  Gospel,  the  blessed  source  of 
peace,  love,  and  unity  among  men,  became,  by  the  perverse- 
ness of  sectaries,  a firebrand  of  burning  contention.  Council 
after  council  was  called — canon  after  canon  was  enacted — pre- 
lates were  traversing  the  country  in  every  direction  in  the 
prosecution  of  party  purposes,  resorting  to  every  base  art, 


The  success 
of  Mahometa- 
nism not  to  be 
attributed  en- 
tirely to  the 
genius  of  its 
author. 


Not  to  the  state 
of  the  Chris- 
tian world,  al- 
though that 
was  favoura- 
ble. 


LIFE  OF  MAHOMET. 


99 


to  obtain  the  authoritative  establishment  of  their  own  peculiar 
tenets,  and  the  condemnation  and  suppression  of  those  of  their 
adversaries.  The  contests  also  for  the  episcopal  office  ran  so 
high,  particularly  in  the  West,  that  the  opposing  parties  re- 
peatedly had  recourse  to  violence,  and,  in  one  memorable  in- 
stance, the  interior  of  a Christian  church  was  stained  by  the 
blood  of  a number  of  the  adherents  of  the  rival  bishops,  who 
fell  victims  to  their  fierce  contentions.  Y et  it  is  little  to  be 
wondered  at,  that  these  places  of  preferment  should  have  been 
so  greedily  sought  after  by  men  of  corrupt  minds,  when  we 
learn,  that  they  opened  the  direct  road  to  wealth,  luxury,  and 
priestly  power.  Ancient  historians  represent  the  bishops  of 
that  day,  as  enriched  by  the  presents  of  the  opulent,  as  riding 
abroad  in  pompous  state  in  chariots  and  sedans,  and  surpass- 
ing in  the  extravagance  of  their  feasts,  the  sumptuousness  of 
princes  ; while,  at  the  same  time,  the  most  barbarous  ignorance 
was  fast  overspreading  the  nations  of  Christendom,  the  eccle- 
siastical orders  themselves  not  excepted.  Among  the  bishops, 
the  legitimate  instructers  and  defenders  of  the  church,  num- 
bers were  to  be  found  incapable  of  composing  the  poor  dis- 
courses which  their  office  required  them  to  deliver  to  the  peo- 
ple, or  of  subscribing  the  decrees  which  they  passed  in  their 
councils.  The  little  learning  in  vogue  was  chiefly  confined 
to  the  monks.  But  they,  instead  of  cultivating  science,  or  dif- 
fusing any  kind  of  useful  knowledge,  squandered  their  time 
in  the  study  of  the  fabulous  legends  of  pretended  saints  and 
martyrs,  or  in  composing  histories  equally  fabulous. 

This  woful  corruption  of  doctrine  and  morals  in  the  clergy 
was  followed,  as  might  be  expected,  by  a very  general  depra- 
vity of  the  common  people ; and  though  we  cannot  suppose 
that  God  left  himself  altogether  without  witnesses  in  this  dark 
period,  yet  the  number  of  the  truly  faithful  had  dwindled 
down  to  a mere  remnant,  and  the  wide-spreading  defection 
seemed  to  call  aloud  for  the  judgments  of  heaven.* 

Although  the  state  of  the  Christian  world  was  thus  favour- 
able to  the  spread  of  the  Mahometan  imposture,  this  is  by  no 
means  sufficient  to  account  for  its  mighty  results, 
and  especially  for  its  continuance,  through  such  moW- 

a lapse  of  time.  We  are  forced,  therefore,  to  denceofGod. 
look  for  a more  adequate  cause,  and  that  cause 
can  be  nothing  less  than  the  special  providence  of  God.  In- 
deed, the  appearance  of  the  Arabian  prophet  in  the  world, 
and  the  rise,  progress,  and  results  of  his  imposture,  are 


* Bush’s  Life  of  Mahomet, 


100 


LIFE  OF  MAHOMET. 


clearly  foretold  in  the  sacred  volume,  as  the 
The  rise  and  reader  may  see,  Daniel  vii.  8 — 26.  Revelation  ix. 
progress  of  1 — 19.  All  the  reasons  which  the  Infinite 

Mahornetan-  ]\/[ind  may  have  had  in  permitting-  this  arch- 
in  the  scrip-  -tieresy  to  nnd  a dwelling  place  on  earth — to 
tures.  spread  its  branches  so  widely — to  take  such  deep 

root — to  bear  such  deadly  fruit  for  so  long  a 
period — all  the  moral  ends  in  view  may  be  unknown ; but 
the  wisdom  of  God  in  this  as  well  as  every  other  dispensation 
of  his  providence,  will  ultimately  stand  forth  as  clearly  as  if 
the  sun  beams  shone  upon  it,  and  the  now  inscrutable  mys- 
tery will  be  justified  by  all  his  children. 

We  shall  conclude  these  introductory  remarks  with  the  fol- 
lowing quotation  from  Dr.  Prideaux,  on  the  moral  ends  of 
Providence,  in  suffering  this  desolating  scourge 

The  moral  arise  at  that  particular  period  of  the  world, 
"fd,ng;oD"  birth.  “At  length”  says  he, 

Prideaux.  “ having  wearied  the  patience  and  long  suffer- 
ing of  God,  he  raised  up  the  Saracens  to  be  the 
instruments  of  his  wrath  to  punish  them  for  it ; who,  taking 
advantage  of  the  weakness  of  their  power,  and  the  distraction 
of  counsels  which  their  divisions  had  caused  among  them, 
overran,  with  a terrible  devastation,  all  the  eastern  provinces 
of  the  Roman  empire.  And  having  fixed  that  tyranny  over 
them  which  hath  ever  since  afflicted  those  parts  of  the  Avorld, 
turned  every  where  their  churches  into  mosques,  and  their 
worship  into  a horrid  superstition  ; and  instead  of  that  holy 
religion  which  they  had  abused,  forced  on  them  the  abomina- 
ble imposture  of  Mahomet.  Thus  those  once  glorious  and 
most  ffourishing  churches,  for  a punishment  of  their  wicked- 
ness, being  given  up  to  the  insult,  ravage,  and  scorn  of  the 
worst  of  enemies,  were  on  a sudden  overwhelmed  with  so  ter- 
rible a destruction  as  hath  reduced  them  to  that  low  and  mi- 
serable condition  under  which  they  have  ever  since  groaned; 
the  all-wise  providence  of  God  seeming  to  continue  them 
thus  unto  this  day  under  the  pride  and  persecution  of  Maho- 
metan tyranny,  for  no  other  end  but  to  be  an  example  and 
warning  unto  others  against  the  wickedness  of  separation 
and  division.” 

Mahomet,  the  founder  of  the  Moslem^'  or  Mahometan  reli- 

* The  following  list  of  names  and  titles,  some  of  which  it  will  be  con- 
venient for  us  to  use  in  the  present  article,  and  all  of  which  frequently 
occur  in  accounts  relating  to  the  East,  together  with  their  etymological 
import,  is  taken  from  a highly  celebrated  work,  “ Bush’s  Life  of  Ma- 
homet,” 


LIFE  OF  MAHOMET. 


101 


gion,  was  born  at  Mecca,  a city  of  Arabia,  A.  D.  569,  or,  ac- 
cording to  others,  A.  D.  571.  His  parents  were  Birth  of  Ma- 
themselves  poor,  but  his  connexions  were  rich  hornet,  A.  D- 
and  respectable,  belonging  to  the  tribe  of  the  Ko- 
reish,  reckoned  the  most  noble  in  all  that  part  of  Arabia. 


From  Hamad;  praised,  highly  celebrated^  illusLrious, 
glorious. 

All  from  the  same  root,  Aslam;  signifying  to  yield  up^ 
dedicate,  consecrate  entirely  to  the  service  of  religion. 


Mahomet, 

Mohammed, 

Ahmed. 

Moslem, 

Mussulman, 

Islam, 

ISLAMISM. 

Koran. — From  Kara,  to  read  ; the  reading,  legend,  or  that  which 
ought  to  be  read. 

Caliph. — A successor ; from  the  Hebrew  Chalaph  ; to  be  changed,  to 
succeed,  to  pass  round  in  a revolution. 

Sultan. — Originally  from  the  Chaldaic  Soltan  ; signifying 
dominion,  principality. 

Vizier. — An  assistant. 

Hadj. — Pilgrimage  ; Hadji  ; one  who  makes  the  pilgrimage  to  Alecca. 

Saracen, — Etymology  doubtful ; supposed  to  be  from  Sarak,  to  steal ; 
a ylunderer,  a robber. 

Hejira,  ) The  Flight ; applied  emphatically  to  Mahomet’s  flight  from 

Hejra  S Mecca  to  Medina. 

Mufti. — The  principal  head  of  the  Mahometan  religion,  and  the  re- 
solver of  all  doubtful  points  of  the  law. — An  office  of  great  dig- 
nity in  the  Turkish  empire. 

Imam. — A kind  of  priest  attached  to  the  mosques,  whose  duty  it  is  oc- 
casionally to  expound  a passage  of  the  Koran.  They,  at  the 
same  time,  usually  follow  some  more  lucrative  employment, 

Moollah, — The  Moollahs  form  what  is  called  the  Ulema,  or  body  of 
doctors,  in  theology  and  jurisprudence,  who  are  entrusted  with 
the  guardianship  of  the  laws  of  the  empire,  and  from  whose 
number  the  Mufti  is  chosen, 

Emir. — Lineal  descendants  of  the  Prophet  himself,  distinguished  by 
wearing  turbans  of  deep  sea-green,  the  colour  peculiar  to  all 
the  race  of  Mahomet,  They  have  special  immunities  on  the 
score  of  their  descent,  and  one  of  them  carries  the  green  standard 
of  the  Prophet  when  the  Grand  Seignior  appears  in  any  public 
solemnity. 

Pasha. — The  title  given  to  the  provincial  governors.  A Pasha  is  to 
a province  or  pashalic,  what  the  Sultan  is  to  the  empire,  except 
that  the  judicial  power  is  in  the  hands  of  the  cadis,  the  provin- 
cial magistrates.  The  tails  of  a Pasha  are  the  standards 
which  he  is  allowed  to  carry;  one  of  three  tails  is  one  of  three 
standards,  which  number  gives  the  power  of  life  and  deatli. 

Reis  Effendi. — This  officer  may  be  termed  the  High  Chancellor  of 
the  Ottoman  empire.  He  is  at  the  head  of  a class  of  attorneys 
which  at  this  time  contains  the  best  informed  men  of  the  nation. 

Seraglio. — This  word  is  derived  fron  Serai,  a term  of  Persian  origin, 
signifying « palace.  It  is  therefore  improperly  used  as  synony- 
mous with  Harem,  the  apartments  of  the  women.  The  Seraglio 
is,  in  strictness  of  speech,  the  place  where  the  court  of  the  Grand 

9^ 


102 


LIFE  OF  MAHOMET. 


“ The  Moslem  writers,”  says  the  author  already  quoted,  “in 
order  to  represent  the  birth  of  their  pretended  prophet  as 
Prodigies  said  equally  marvellous  with  that  of  Moses  or  of 
to  have  attend-  Christ,  the  ancient  messengers  of  God  who  pre- 
ed  this  event,  ceded  him,  have  reported  a tissue  of  astonishing 
prodigies  said  to  have  occurred  in  connexion  with  that  event. 

If  the  reader  will  receive  their  statements  with  the  same  im- 
plicit faith  with  which  they  seem  to  be  delivered,  he  must 
acknowledge,  that  at  the  moment  when  the  favoured  infant 
was  ushered  into  the  world,  a flood  of  light  burst  forth  with 
him  and  illuminated  eveiy  part  of  Syria;  that  the  waters  of 
the  Lake  Sawa  were  entirely  dried  up,  so  that  a city  was 
built  upon  its  bottom ; that  an  earthquake  threw  down  four- 
teen towers  of  the  king  of  Persia’s  palace  ; that  the  sacred  Are 
of  the  Persians  was  extinguished,  and  all  the  evil  spirits  which 
had  inhabited  the  moon  and  stars  were  expelled  together  from 
their  celestial  abodes,  nor  could  they  ever  after  animate  idols 
or  deliver  oracles  on  earth.  The  child  also,  if  we  may  trust 
to  the  same  authorities,  discovered  the  most  wonderful  presa- 
ges. He  was  no  sooner  born  than  he  fell  prostrate,  in  a pos- 
ture of  humble  adoration,  praying  devoutly  to  his  Creator,  and 
saying,  ‘ God  is  great ! There  is  no  God  but  God,  and  I am 
his  prophet!’  By  these  and  many  other  supernatural  signs, 
equally  astounding,  is  the  prophet’s  nativity  said  to  have  been 
marked.” 

At  the  early  age  of  two  years,  Mahomet  lost  his  father,  and 
four  years  after  his  mother.  Being  now  a dependant  orphan, 
Mahomet  giv-  he  was  received  into  the  family  of  his  grandfather, 
en  in  charge  under  whose  guardianship  he  continued  two 
to  his  uncle.  years,  when  the  venerable  Abdol  Motalleb  him- 
self was  called  to  give  up  the  ghost.  On  his  dying  bed,  he. 
summoned  Abu  Taleb,  the  eldest  of  his  sons,  whom  he  is  said 

Seignior  is  held  ; but  it  so  happens  that  at  Constantinople  this 
building  includes  the  imperial  Harem  within  its  walls. 

Crescent. — The  national  ensign  of  the  Turks,  surmounting  the  domes 
and  minarets  attached  to  their  mosques,  as  the  Cross  does  the 
churches  of  the  Roman  Catholics  in  Christian  countries.  This 
peculiar  and  universal  use  of  the  Crescent  is  said  to  have  owed  its 
origin  to  the  fact,  that  at  the  time  of  Mahomet’s  flight  from 
Mecca  to  Medina  the  moon  was  neio.  Hence  the  half  moon  is 
commemorative  of  that  event. 

Sublime  Porte. — This  title,  which  is  frequently  applied  to  the  coiirt,*'* 
cabinet,  or  executive  department  of  the  Ottoman  empire,  is  de- 
rived, as  the  words  impoi’t,  from  a lofty  arched  gateway  of 
splendid  construction,  forming  the  principal  entrance  to  the  Se- 
raglio or  palace.  It  is  a phrase  equivalent  to  “Court  of  St, 
James,”  “ Court  of  St,  Cloud,”  &c. 


I.IFE  OF  MAHOMET. 


103 


to  have  addressed  as  follows  : “ My  dearest,  best  beloved  son, 
to  thy  charge  I leave  Mahomet,  the  son  of  thine  own  brother, 
strictly  recommended,  whose  natural  father  the  Lord  hath  been 
pleased  to  take  to  himself,  with  the  intent  that  this  dear  child 
should  become  ours  by  adoption ; and  much  dearer  ought  he 
to  be  unto  us  than  merely  an  adopted  son.  Receive  him, 
therefore,  at  my  dying  hands,  with  the  same  sincere  love  and 
tender  bowels  with  which  I deliver  him  to  thy  care.  Honour, 
love,  and  cherish  him  as  much,  or  even  more,  than  if  he  had 
sprung  from  thine  own  loins  ; for  all  the  honour  thou  showest 
unto  him  shall  be  trebled  unto  thee.  Be  more  than  ordina- 
rily careful  in  thy  treatment  towards  him,  for  it  will  be  repaid 
thee  with  interest.  Give  him  the  preference  before  thine  own 
children,  for  he  exceedeth  them  and  all  mankind  in  excellency 
and  perfection.  Take  notice,  that  whensoever  he  calleth  upon 
thee,  thou  answer  him  not  as  an  infant,  as  his  tender  age  may 
require,  but  as  thou  vvouldst  reply  to  the  most  aged  and  vene- 
rable person  Avhen  he  asketh  thee  any  question.  Sit  not  down 
to  thy  repasts  of  any  sort  soever,  either  alone  or  in  company, 
till  thy  worthy  nephew  Mahomet  is  seated  at  the  table  before 
thee ; neither  do  thou  ever  offer  to  taste  of  any  kind  of  viands, 
or  even  to  stretch  forth  thine  hand  towards  the  same,  until  he 
hath  tasted  thereof  If  thou  observest  these  my  injunctions, 
thy  goods  shall  always  increase,  and  in  nowise  be  dimi- 
nished.”'* 

Abu  Taleb  having  received  the  above  solemn  charge,  took 
the  young  prophet  under  his  care,  and  instructed  him  in  the 
business  of  a merchant.  When  he  was  about 
twelve  or  thirteen  years  of  age,  in  order  to  per-  ^ nierdmm 
feet  him  in  his  employment,  Abu  Taleb  took  him 
with  him  into  Syria,  whither  he  found  himself  obliged  to  go  on 
commercial  affairs.  Arriving  at  Bosra,  an  ancient  city  of 
Syria  Damacena,  he  visited  a monastery,  where  he  found  a 
Nestorian  monk,  named  Felix,  and  surnamed  Boheira,  who 
treated  them  with  great  marks  of  distinction,  and  owned  him 
as  God’s  apostle.  Another  monk,  called  by  the  Christians, 
Sergius,  entered  into  a confederacy  with  Boheira  to  propa- 
gate the  new  fanaticism,  and  lent  a helping  hand  in  composing 
the  Koran.  On  Mahomet’s  first  approach  to  Boheira,  the 
monk  observed,  or  said  he  observed,  a sort  of  luminous  or 
transparent  cloud  round  his  head,  which  preserved  him  from 
the  heat  of  the  solar  rays  ; also,  that  the  dry  trees  under  which 
he  sat  were  every  where  instantly  covered  with  green  leaves, 

♦ Morgan’s  Mahometanism  Explained,  vol.  i.  p.  50. 


104 


LIFE  OF  MAHOMET, 


which  served  him  for  a shade — all  certain  signs  that  the  pro 
phetic  dignity  resided  in  him.  He  likewise  discovered  the 
seal  of  prophecy  impressed  between  his  shoulders,  whilst  he 
kissed  the  hinder  part  of  his  garment.  Turning  one  day  to 
the  uncle,  Abu  Taleb,  he  said,  “ Depart  with  this  child,  and 
take  great  care  that  he  does  not  fall  into  the  hands  of  the 
Jews ; for  your  nephew  will  one  day  become  a very  extraor- 
dinary person ; he  will  perform  great  things  by  the  appoint- 
ment of  God.”  Abu  Taleb  hereupon  immediately  returned 
to  Mecca,  and  gave  an  account  to  the  Koreish  of  the  discove- 
ries that  had  been  made. 

In  the  mean  time,  Mahomet,  as  he  advanced  towards  the 
years  of  puberty,  grew  extremely  popular.  He  was  the  most 
handsome  and  the  best  made  man  of  all  the  Arabs  of  his 
time ; and  he  was  not  only  famed  for  his  beauty,  but  he  like- 
wise surpassed  all  his  contemporaries  in  sagacity  and  good 
sense,  so  much  so,  indeed,  as  to  acquire  the  name  of  Al-Amm, 
or  the  Faithful.  This  is  the  favourable  portrait  given  us  of 
him,  at  the  age  of  fourteen,  by  some  of  the  Moslem  historians. 

Mahomet  made  his  first  campaign  when  he  was  about 
twenty  years  of  age,  under  his  uncle  Abu  Taleb,  who  com- 
manded the  Koreish  against  the  tribes  Kenan  and  Hawazan. 
Of  the  cause  of  this  war  no  traditionary  account  is  on  record ; 
but,  as  it  was  carried  on  with  great  violence  through  the 
course  of  the  four  sacred  months,  it  was  termed  the  “ impious 
war.”  During  these  months  it  was  held  unlawful  to  wage 
war ; the  Arabs  then  taking  off  the  heads  of  their  spears, 
and  ceasing  from  incursions  and  other  hostilities.  However, 
the  Koreish  were  victorious  in  this  war,  which  could  not  fail 
of  rendering  the  people  of  their  tribe  still  more  devoted  to 
Abu  Taleb  and  the  young  Mahomet. 

Mahomet  continued  in  the  employment  of  his  uncle  until 
he  had  attained  his  twenty-fifth  year.  About  that  time  died 

Enters  the  chief  men  of  the  city,  leaving  a widow 

service  of  Ca-  of  the  name  of  Cadijah ; who,  requiring  a fac- 
dijah,  whom  tor  to  manage  her  stock,  Mahomet  entered 
he  marries.  service,  and  traded  for  her  some  years, 

to  Damascus  and  other  places.  In  this  service  Mahomet 
conducted  himself  with  so  much  propriety,  that  he  not  only 
merited  the  respect,  but  actually  won  the  affections  of  his 
mistress,  who  was  twelve  years  older  than  himself,  he 
being  then  only  twenty-eight  years  of  age.  Cadijah  having 
married  him,  he  became  suddenly  exalted  to  an  equality  with 
some  of  the  richest  men  of  the  city. 

Whether  this  unlocked  for  elevation  had  inspired  Mahomet 


LIFE  OF  MAHOMET. 


105 


with  an  extraordinary  ambition,  or  whatever  other  motive 
prompted  him,  he  soon  began  to  manifest  symptoms  of  wish- 
ing to  appear  a man  of  no  common  character,  and  as  one 
divinely  commissioned  to  reform  the  world  by  the  introduc- 
tion of  a new  system  of  religion,  which  should  embrace 
whatever  was  excellent  in  the  Pagan  morality,  and  the  Jewish 
and  Christian  dispensations.  His  commercial  transactions  in 
Egypt,  Palestine,  and  Syria,  having  brought  him  acquainted 
with  the  numerous  Christians  and  Jews  residing  in  those 
countries,  he  soon  discovered  that  the  task  of  creating  a new 
religion  would  not  be  very  difficult.  He  proceeded,  how- 
ever, with  much  caution  and  care ; and  it  was  not  till  he  had 
attained  his  thirty-eighth  year,  that  he  retired  Retires  to 
from  the  business  of  the  world,  repairing  daily  to  thecaveofHe- 
a certain  cave  in  the  vicinity  of  Mecca,  called  ra,  where  he 
the  cave  of  Hera,  for  the  ostensible  purpose  of  ^natures  his 
spending  his  time  in  fasting,  prayer,  and  medi-  f ‘ ' '* 

lation. 

Having,  at  length,  matured  his  plan,  he  opened  the  subject 
of  the  supernatural  visions,  with  which  he  had  been  favoured 
in  the  cave,  to  his  wife  Cadijah.  At  first  she  Discloses  it 
treated  his  visions  as  the  dreams  of  a disturbed  to  Cadijah 
imagination,  or  as  the  delusions  of  the  devil.  Ma-  who  becomes 
hornet,  however,  persisted  in  assuring  her  of  the  conveit. 
reality  of  these  communications,  and  rising  still  higher  in  his 
demands  upon  her  credulity,  at  length  repeated  a passage 
which  he  affirmed  to  he  a part  of  a divine  revelation,  recently 
conveyed  to  him  by  the  ministry  of  the  angel  Gahriel.  The 
memorable  night  on  which  this  visit  was  made  by  the  hea- 
venly messenger  is  called  the  “ night  of  Al  Kadr,”  or  the 
night  of  the  divine  decree,  and  is  greatly  celebrated,  as  it  was 
the  same  night  on  which  the  entire  Koran  descended  from 
the  seventh  to  the  lowest  heaven,  to  be  thence  revealed  by  Ga- 
briel in  successive  portions  as  occasion  might  require.  The 
Koran  has  a whole  chapter  devoted  to  the  commemoration 
of  this  event,  entitled  Al  Kadr.  It  is  as  follows  : “ In  the 
name  of  the  most  merciful  God.  Verily,  we  sent  down  the 
Koran  in  the  night  of  Al  Kadr.  And  what  shall  make  thee 
understand  how  excellent  the  night  of  Al  Kadr  is?  This  night 
is  better  than  a thousand  months.  Therein  do  the  angels  de- 
scend, and  the  spirit  Gabriel  also,  by  the  permission  of  their 
Lord,  with  his  decrees  concerning  every  matter.  It  is  peace 
until  the  rising  of  the  morn.”*  On  this  favoured  night,  be- 


* Koran,  ch.  xcvii. 


106 


LIFE  OF  MAHOMET. 


tween  the  23d  and  24th  of  Ramadan,  according  to  the  pro- 
phet, the  angel  appeared  to  him,  in  glorious  form,  to  commu- 
nicate the  happy  tidings  of  his  mission.  The  light  issuing 
from  his  body,  if  the  apostle-elect  may  be  believed,  was  too 
dazzling  for  mortal  eyes  to  behold;  he  fainted  under  the  splen- 
dour ; nor  was  it  till  Gabriel  had  assumed  a human  form,  that 
he  could  venture  to  approach  or  look  upon  him.  The  angel 
then  cried  aloud,  “ O,  Mahomet,  thou  art  the  apostle 
OF  God,  and  I am  the  angel  Gabriel!”  “Read!”  con- 
tinued the  angel ; the  prophet  declared  that  he  was  unable  to 
read.  “ Read  !”  Gabriel  again  exclaimed,  “ read,  in  the  name 
of  thy  Lord,  who  hath  created  all  things ; who  hath  created 
man  of  congealed  blood.  Read,  by  thy  most  beneficent  Lord, 
who  hath  taught  the  use  of  the  pen  ; who  teacheth  man  that 
which  he  knoweth not.”*  The  prophet,  who  professed  hither- 
to to  have  been  illiterate,  then  read  the  joyful  tidings  respect- 
ing his  ministry  on  earth,  when  the  angel,  having  accom- 
plished his  mission,  majestically  ascended  to  heaven,  and  dis- 
appeared from  his  view.  When  the  story  of  this  surprising 
interview  with  a celestial  visitant  was  related  to  Cadijah  in 
connexion  with  the  passage  repeated,  her  unbelief,  as  tradition 
avers,  was  wholly  overcome,  and  not  only  so,  but  she  was 
wrought  by  it  into  a kind  of  ecstasy,  declaring,  “ By  him  in 
whose  hands  her  soul  was,  that  she  trusted  her  husband  would 
indeed  one  day  become  the  prophet  of  his  nation.”  In  the 
height  of  her  joy,  she  immediately  imparted  what  she  had  heard 
to  one  Waraka,  her  cousin,  who  is  supposed  by  some  to  have 
been  in  the  secret,  and  who,  being  a Christian,  had  learned 
to  write  in  the  Hebrew  character,  and  was  tolerably  well  ver- 
sed in  the  Jewish  and  Christian  Scriptures.  He  unhesitatingly 
assented  to  her  opinion  respecting  the  divine  designation  of 
her  husband,  and  ev^en  affirmed,  that  Mahomet  was  no  other 
than  the  great  prophet  foretold  by  Moses,  the  son  of  Amram. 
This  belief  that  both  the  prophet  and  his  spurious  religion 
were  subjects  of  inspired  prediction  in  the  Old  Testament 
scriptures,  is  studiously  inculcated  in  the  Koran.  “ Thy  Lord 
is  the  mighty,  the  merciful.  This  book  is  certainly  a revela- 
tion from  the  Lord  of  all  creatures,  which  the  faithful  spirit 
(Gabriel)  hath  caused  to  descend  upon  thy  heart,  that  thou 
mightest  be  a preacher  to  thy  people  in  the  perspicuous  A ra- 
bic  tongue ; and  it  is  borne  witness  to  in  the  scriptures  of  for- 
mer ages.  Was  it  not  a sign  unto  them  that  the  wise  men 
among  the  children  of  Israel  knew  it  ?”f 


♦ Koran,  ch.  xcviii. 


t Ch.  xxiii. 


LIFE  OF  MAHOMET. 


107 


Having  made  a convert  of  his  wife,  his  next  object  was  to 
gain  other  proselytes.  Among  the  first,  who  Gains  other 
gave  in  his  adhesion  to  the  prophet,  was  his  ser-  proselytes;  but 
vant  Zeid  Ebn  Hareth.whom  he  rewarded  for  his  at  first  with 
belief  and  attachment,  by  granting  him  his  free-  difficulty, 
dom.  Ali,  the  son  of  Abu  Taleb,  Mahomet’s  cousin,  was  his 
next  convert,  but  the  impetuous  youth,  disregarding  the  other 
two  as  persons  of  comparatively  little  note,  used  to  style  him- 
self the  first  of  believers.  His  fourth  and  most  important  con- 
vert was  Abubeker,  a powerful  citizen  of  Mecca,  by  whose 
influence  a number  of  persons  possessed  of  rank  and  authori- 
ty were  induced  to  profess  the  religion  of  Islam.  These  were 
Othman,  Zobair,  Saad,  Abdorrahman,  and  Abu  Obeidah,  who 
afterwards  became  the  principal  leaders  in  his  armies,  and  his 
main  instruments  in  the  establishment  both  of  his  imposture 
and  of  his  empire.  Four  years  were  spent  in  the  arduous  task 
of  winning  over  these  nine  individuals  to  the  faith,  some  of 
whom  were  the  principal  men  of  the  city,  and  who  composed 
the  whole  party  of  his  proselytes  previously  to  his  beginning 
to  proclaim  his  mission  in  public.  He  was  now  forty-four 
years  of  age. 

Hitherto  the  efforts  of  Mahomet  had  been  confined  to  the 
conversion  of  a few  individuals;  but  now  the  time  having 
come  for  spreading  his  doctrines  abroad,  he  di-  ^ . 

rected  An  to  prepare  a generous  entertainment,  doctrines  to  his 
to  which  the  sons  and  descendants  of  Abdol  Mo-  family,  friends, 
talleb  were  invited.  These  having  assembled,  and  connex- 
the  prophet  arose  and  addressed  them  as  fol-  who  turn 
lows  : — “ 1 know  no  man  in  the  whole  peninsu-  dicule. 
la  of  the  Arabs  who  can  propose  any  thing  more 
excellent  to  his  relations  than  what  I now  do  to  you  ; I offer  you 
happiness  both  in  this  life  and  in  that  which  is  to  come  ; God 
Almighty  hath  commanded  me  to  call  you  unto  him ; who 
therefore  among  you  will  be  my  vizier  (assistant)  and  will  be- 
come my  brother  and  vicegerent?”  General  astonishment 
kept  the  assembly  silent;  none  offered  to  accept  the  proffered 
office,  till  the  fiery  Ali  burst  forth,  and  declared  that  he  would 
be  the  brother  and  assistant  of  the  prophet.  “ I,”  said  he,  “ O 
prophet  of  God,  will  be  thy  vizier;  I myself  will  beat  out  the 
teeth,  pull  out  the  eyes,  rip  open  the  bellies,  and  cut  off  the  legs, 
of  all  those  who  shall  dare  to  oppose  thee.”  The  prophet 
caught  the  young  proselyte  in  his  arms,  exclaiming,  “ This 
is  my  brother,  my  deputy,  my  successor ; show  yourselves 
obedient  unto  him.”  At  this  apparently  extravagant  com- 
mand, the  w’hole  company  burst  into  laughter,  telling  Abu 


108 


LIFE  or  MAHOMET. 


Taleb  that  he  must  now  pay  obedience  and  submission  to  his 
own  son ! As  words  were  multiplied,  surprise  began  to  give 
way  to  indignation,  the  serious  pretensions  of  the  prophet  were 
seriously  resented,  and  in  the  issue  the  assembly  broke  up  in 
confusion,  affording  the  ardent  apostle  but  slender  prospects 
of  success  among  his  kinsmen. 

Notwithstanding  his  above  ill  success  with  his  tribe,  he  was 
so  far  from  being  discouraged,  that  he  continued  to  preach  to 

Preaches  in  people,  who  still  heard  him  with  some  pa- 
public  to  the  tience,  till  he  came  to  upbraid  them  Avith  the 
citizens  of  idolatry,  obstinacy,  and  perv'erseness,  not  only 
Mecca.  themselves,  but  of  their  fathers.  This  so 

highly  provoked  them,  that  they  openly  declared  themselves 
his  enemies,  some  few  only  excepted,  who  Avere  converted  to 
Mahometanism.  Nor  could  he  have  escaped  their  resentment, 
had  he  not  been  protected  by  Abu  Taleb,  his  uncle,  Avho  Avas 
A^ery  active  in  his  favour.  However,  the  chief  of  the  Koreish, 
and  even  many  of  his  OAvn  relations,  AA^armly  solicited  him  to 
desert  his  nephew;  but  all  their  endeavours  proving  ineffectual, 
they  at  length  threatened  Abu  Taleb  Avith  an  open  rupture,  if 
he  did  not  prevail  on  Mahomet  to  desist.  Abu  Taleb  Avas  so 
far  moA^ed  at  this  threat,  that  he  earnestly  dissuaded  his  ne- 
phew from  pursuing  the  affair  any  further ; representing  the 
great  danger  he  and  his  friends  must  otherwise  run  ; but  Ma- 
homet Avas  not  to  be  intimidated,  telling  his  uncle  plainly, 
“ that  if  they  set  the  sun  against  him  on  his  right  hand,  and 
the  moon  on  his  left,  he  Avould  not  relinquish  his  enterprise.” 
Abu  Taleb,  therefore,  finding  him  so  firmly  resolved  to  pro- 
ceed, used  no  further  arguments,  but  promised  to  stand  by 
him  against  all  his  enemies : so  that  notwithstanding  the  peo- 
ple of  his  tribe  came  to  a determination  to  expel  both  him  and 
his  folloAvers,  he  found  a powerful  support  in  his  uncle  against 
all  their  machinations. 

In  the  eighth  year  of  his  pretended  mission,  his  party 
growing  formidable  at  Mecca,  the  city  passed  a decree,  by 
Is  obliged  to  re-  which  they  forbade  any  more  to  join  themselves 
tire  from  Mec-  Avith  him.  This,  however,  did  not  much  affect 
ca;  but  returns.  while  his  uncle  Abu  Taleb  lived  to  protect 
him:  but  he  dying  tAvo  years  after,  and  the  government  of 
the  city  then  falling  into  the  hands  of  his  enemies,  a fresh 
opposition  was  reneAved  against  him,  and  a stop  soon  put 
to  the  further  progress  of  his  designs  at  Mecca.  Maho- 
met, therefore,  seeing  all  his  hopes  in  a manner  crushed 
here,  began  to  thing  of  settling  elseAvhere;  and  as  his  uncle 
Abbas  lived  for  the  most  part  at  Tayif,  a tOAvn  sixty  miles  dis- 


LIFE  OF  MAHOMET. 


109 


tant  from  Mecca,  towards  the  east,  and  was  a man  of  power 
and  interest,  he  took  a journey  thither,  under  his  protection, 
in  order  to  propagate  his  imposture  there.  But,  after  a month’s 
stay,  finding  himself  unable  to  gain  even  one  proselyte,  he 
retired  to  Mecca,  with  a resolution  to  wait  for  such  further 
advantages  as  time  and  opportunity  might  offer.  His  wife 
Cadijah  being  noAv  dead,  after  living  with  him  two  and  twenty 
years,  he  took  two  other  wives  in  her  stead,  Ayesha,  the 
daughter  of  Abubeker,  and  Lewda,  the  daughter  of  Zama ; 
adding  a while  after  to  them  a third,  named  Haphsa,  the 
daughter  of  Omar ; and  by  thus  making  himself  son-in-law 
to  three  of  the  principal  men  of  his  party,  he  strengthened 
his  interest  considerably.  Ayesha  is  said  to  have  been  then 
only  six  years  old ; on  which  account  the  completion  of  that 
marriage  was  deferred,  though  not  for  many  years,  the  eastern 
women  being  very  early  marriageable. 

In  the  twelfth  year  of  his  mission  is  placed  the  mesra,  that 
is,  his  famous  night-journey  from  Mecca  to  Jerusalem,  and 
thence  to  heaven ; of  which  he  tells  us,  in  the  Makes  a fa- 
seventeenth  chapter  of  the  Koran : for  the  peo-  mous  night, 
pie  calling  on  him  for  miracles  to  prove  his  mis- 
sion,  and  finding  himself  unable,  or  being  un-  g^iem  in  corn- 
willing,  to  feign  any,  to  solve  the  matter,  he  pany  with  the 
invented  this  story  of  his  journey  to  heaven,  a^gel  Gabriel, 
The  story,  as  related  in  the  Koran,  and  believed  a 
by  the  Mahometants,  is  this : At  night,  as  he  lay  ^ ora  . ^ 
in  his  bed  with  his  best  beloved  wife  Ayesha,  he  heard  a 
knocking  at  his  door ; upon  which,  arising,  he  found  there  the 
angel  Gabriel,  with  seventy  pair  of  wings,  expanded  from  his 
sides,  whiter  than  snow,  and  clearer  than  crystal,  and  the  beast 
Alborak  standing  by  him;  which,  they  say,  is  the  beast  on 
which  the  prophets  used  to  ride,  when  they  were  carried  from 
one  place  to  another,  upon  the  execution  of  any  divine  com- 
mand. Mahomet  describes  it  to  be  a beast  as  white  as  milk, 
and  of  a mixed  nature,  between  an  ass  and  a mule,  and  also  of 
a size  between  both ; but  of  such  extraordinary  swiftness  as  to 
equal  even  lightning  itself. 

As  soon  as  Mahomet  appeared  at  the  door,  the  angel  Gabriel 
kindly  embraced  him,  saluted  him  in  the  name  of  God,  and 
told  him,  that  he  was  sent  to  bring  him  unto  God  into  heaven ; 
where  he  should  see  strange  mysteries,  which  were  not  lawful 
to  be  seen  by  any  other  man.  He  prayed  him  then  to  get 
upon  Alborak ; but  the  beast  having  lain  idle  and  unemployed 
from  the  time  of  Christ  to  Mahomet,  was  grown  so  mettle- 
some and  skittish,  that  he  would  not  stand  still  for  Mahomet 
10 


iiO 


LIFE  OF  MAHOMET, 


to  mount  him,  till  at  length  he  was  forced  to  bribe  him  to  it, 
by  promising  him  a place  in  Paradise.  When  he  was  firmly 
seated  on  him,  the  angel  Gabriel  led  the  way  with  the  bridle 
of  the  beast  in  his  hand,  and  carried  the  prophet  from  Mecca 
to  Jerusalem  in  the  twinkling  of  an  eye.  On  his  coming 
thither,  all  the  departed  prophets  and  saints  appeared  at  the 
gate  of  the  temple  to  salute  him ; and  thence  attending  him 
into  the  chief  oratory,  desired  him  to  pray  for  them,  and  then 
withdrew.  After  this,  Mahomet  went  out  of  the  temple  with 
the  angel  Gabriel,  and  found  a ladder  of  light  ready  fixed  for 
them,  which  they  immediately  ascended,  leaving  Alborak  tied 
to  a rock  till  their  return. 

On  their  arrival  at  the  first  heaven,  the  angel  knocked  at 
the  gate ; and  informing  the  porter  who  he  was,  and  that  he 
had  brought  Mahomet,  the  friend  of  God,  he  was  immediately 
admitted.  This  first  heaven,  he  tells  us,  was  all  of  pure  sil- 
ver ; from  whence  he  saw  the  stars  hanging  from  it  by  chains 
of  gold,  each  as  big  as  mount  Nolio,  near  Mecca,  in  Arabia. 
On  his  entrance  he  met  a decrepid  old  man,  who  it  seems  was 
our  first  father  Adam ; and,  as  he  advanced,  he  saw  a multi- 
tude of  angels  in  all  manner  of  shapes  ; in  the  shape  of  birds, 
beasts,  and  men.  We  must  not  forget  to  observe,  that  Adam 
had  the  piety  immediately  to  embrace  the  prophet,  giving  God 
thanks  for  so  great  a son  ; and  then  recommended  himself  to 
his  prayers.  From  this  first  heaven,  he  tells  us,  that  he  as- 
cended into  the  second,  which  was  at  the  distance  of  five  hun- 
dred years’  journey  above  it ; and  this  he  makes  to  be  the 
distance  of  every  one  of  the  seven  heavens,  each  above  the 
other.  Here  the  gates  being  opened  to  him  as  before,  at  his 
entrance  he  met  Noah,  who,  rejoicing  much  at  the  sight  of 
him,  recommended  himself  to  his  prayers.  This  heaven  was 
all  of  pure  gold,  and  there  were  twice  as  many  angels  in  it 
as  in  the  former  ; for  he  tells  us  that  the  number  of  angels  in 
every  heaven  increased  as  he  advanced.  From  this  second 
heaven  he  ascended  into  the  third,  which  was  made  of  precious 
stones,  where  he  met  Abraham,  who  also  recommended  him- 
self to  his  prayers ; Joseph,  the  son  of  Jacob,  did  the  same  in 
the  fourth  heaven,  which  was  all  of  emerald;  Moses  in  the 
fifth,  which  was  all  of  adamant ; and  John  the  Baptist  in  the 
sixth,  which  was  all  of  carbuncle : whence  he  ascended  into 
the  seventh,  which  was  all  of  divine  light,  and  here  he  found 
Jesus  Christ.  'However,  it  is  observed,  that  here  he  alters  his 
style ; for  he  does  not  say  that  Jesus  Christ  recommended 
himself  to  his  prayers,  but  that  he  recommended  himself  to 
the  prayers  of  Jesus  Christ. 


LIFE  OF  MAHOMET. 


ni 


The  angel  Gabriel,  having  brought  him  thus  far,  told  him 
that  he  was  not  permitted  to  attend  him  any  further ; and 
therefore  directed  him  to  ascend  the  rest  of  the  way  to  the 
throne  of  God  by  himself  This  he  performed  with  great 
difficulty,  passing  through  rough  and  dangerous  places,  till  he 
came  where  he  heard  a voice,  saying  unto  him,  “ O Mahomet, 
salute  thy  Creator;”  whence  ascending  higher,  he  came  into 
a place  where  he  saw  a vast  expansion  of  light,  so  exceed- 
ingly bright,  that  his  eyes  could  not  bear  it.  This,  it  seems, 
was  the  habitation  of  the  Almighty,  where  his  throne  was 
placed ; on  the  right  side  of  which,  he  says,  God’s  name  and 
his  own  were  written  in  these  Arabic  words : “ La  ellah  ellal- 
lah  Mahomet  reful  ollah that  is,  “ There  is  no  God  but 
God,  and  Mahomet  is  his  prophet,”  which  is  at  this  day 
the  creed  of  the  Mahometans.  Being  approached  to  the  di- 
vine presence,  he  tells  us,  that  God  entered  into  a familiar 
converse  with  him,  revealed  to  him  many  hidden  mysteries, 
made  him  understand  the  whole  of  his  law,  gave  him  many 
things  in  charge  concerning  his  instructing  men  in  the  know- 
ledge  of  it ; and,  in  conclusion,  bestowed  on  him  several  pri- 
vileges above  the  rest  of  mankind.  He  then  returned,  and 
found  the  angel  Gabriel  waiting  for  him  in  the  place  where 
he  left  him.  The  angel  led  him  back  along  the  seven  hea- 
vens, through  which  he  had  brought  him ; and  set  him  again 
upon  the  beast  Alborak,  which  stood  tied  to  the  rock  near  Je- 
rusalem. Then  he  conducted  him  back  to  Mecca,  in  the 
same  manner  as  he  brought  him  thence  ; and  all  this  within 
the  space  of  the  tenth  part  of  one  night. 

On  his  relating  this  story  to  the  people  the  next  morning 
after  he  pretended  the  thing  to  have  happened,  it  was  received 
by  them  with  a general  outcry  ; and  the  impos-  The  story 
ture  was  never  in  a greater  danger  of  being  to-  not  credited  by- 
tally  blasted,  than  by  this  ridiculous  fable.  But,  the^m^phTt^ 
how  ridiculous  soever  the  story  may  appear,  religion  ^ in 
Mahomet  had  a further  design  in  it,  than  barely  danger, 
telling  such  a miraculous  adventure  of  himself  to  the  people. 
Hitherto  he  had  only  given  them  the  Koran,  which  was  his 
written  law ; and  had  pretended  to  be  nothing  more  than  bare- 
ly the  messenger  of  God,  in  publishing  it,  as  it  was  delivered 
to  him  by  the  angel  Gabriel.  But  now,  learning  from  his 
friend  Abdallah,  that  the  Jews,  besides  the  written  law  dictated 
by  God  himself,  had  also  another  law,  called  the  oral  law, 
given  with  it,  as  they  pretend,  to  Moses  himself,  while  in  the 
mount ; and  understanding  that  this  law,  which  had  its  whole 
foundation  in  the  sayings  and  dictates  of  Moses,  was  in  as 


112 


LIFE  OF  MAHOMET. 


great  veneration  with  them  as  the  other ; he  had  a mind  for 
the  future  to  advance  his  authority  to  the  same  pitch,  and  to 
make  all  his  sayings  and  dictates  pass  for  oracles  among  the 
Mussulmen,  as  those  which  were  pretended  to  proceed  from 
Moses  did  among  the  Jews ; and  for  this  end  chiefly  it  was, 
that  he  invented  this  story  of  his  journey  to  heaven. 

The  story,  however,  whatever  advantages  he  might  and  did 
gain  by  it  when  his  religion  became  more  firmly  established, 
was  deemed  at  first  so  grossly  ridiculous,  that  it 
occasioned  the  revolt  of  many  of  his  disciples, 
and  made  his  stay  at  Mecca  no  longer  practica- 
ble. But  what  he  lost  at  Mecca  he  gained  at  Medina,  then 
called  Yathreb,  a city  lying  270  miles  north-west  from  Mec- 
ca ; which  was  inhabited,  the  one  part  by  Jews,  and  the  other 
by  heretical  Christians.  These  two  parties  did  not  agree  at 
all ; and  feuds  and  factions  rose  at  length  so  high  among 
them,  that  one  party,  exasperated  against  the  other,  went  over 
to  Mahomet.  Thus  we  are  told,  that  in  the  thirteenth  year  of 
his  mission,  there  came  to  him  from  thence  seventy-three  men 
and  two  women.  Twelve  of  these  he  retained  awhile  with 
him  at  Mecca,  to  instruct  them  in  his  new  religion  ; then  sent 
them  back  to  Yathreb,  as  his  twelve  apostles,  there  to  propa- 
gate it  in  that  town.  In  this  they  laboured  abundantly,  and 
with  such  success,  that,  in  a short  lime,  they  drew  over  the 
greatest  part  of  the  inhabitants ; of  which  Mahomet  receiving 
an  account,  resolved  to  go  thither  immediately,  finding  it  um 
safe  to  continue  any  longer  at  Mecca. 

On  the  12th  day  of  the  month  which  the  Arabs  call  the 
Former  Rabia,  that  is,  on  the  24th  of  our  September,  he  came 
' The  Hejira  ^0  Yathreb,  and  was  received  with  great  acclama- 
or  Era  of  tions  by  the  party  which  called  him  thither.  He 
lodged  in  the  house  of  Chalid  Abu  Job,  one 
of  the  chief  men  of  the  party,  till  he  had  built 
a house  for  himself.  This  he  immediately  undertook,  and 
erected  a mosque  at  the  same  time  for  the  exercise  of  his  re- 
ligion ; and  having  thus  settled  himself  in  this  town,  he  con- 
tinued there  ever  after,  to  the  time  of  his  death.  From  this 
flight  of  Mahomet,  the  Hejira,  which  is  the  aera  of  the  Ma- 
hometans, begins  its  computation : Hejira,  in  the  Arabic  lan- 
guage, signifying  flight.  It  was  first  appointed  by  Omar,  the 
third  emperor  of  the  Saracens,  and  takes  its  beginning  from 
the  16th  of  July,  in  the  year  622.  Indeed  the  day  that  Ma- 
homet left  Mecca  was  on  the  first  of  the  Former  Rabia ; and 
he  came  to  Medina  on  the  12th  of  the  same  month,  that  is,  on 
the  24th  of  our  September;  but  the  Hejira  begins  two  months 


LIFE  OF  MAHOMET. 


113 


before,  from  the  first  of  Moharram : for  that  being  the  first 
month  of  the  Arabian  year,  Omar  would  make  no  alteration 
as  to  that,  but  anticipated  the  computation  fifty-nine  days,  that 
he  might  commence  his  sera  from  the  beginning  of  that  year, 
in  which  the  flight  of  the  impostor  happened,  from  which  it 
took  its  name.* 

From  the  time  Mahomet  entered  Medina,  he  found  himself 
in  reality  a monarch,  at  the  head  of  an  army  devoted  to  his 
person,  obedient  to  his  will,  and  blind  believers 
in  his  holy  office.  Finding  himself  in  a condi-  of  Be- 

tion  not  only  to  defend  himself  against  the  insults 
of  his  enemies,  but  even  to  attack  them,  he  began  to  send  out 
parties  to  make  reprisals  on  the  Koreish.  One  of  these,  con- 
sisting of  no  more  than  nine  men,  intercepted  and  plundered  a 
caravan  belonging  to  that  tribe.  This  small  advantage  ani- 
mated the  Moslems,  and  induced  the  Prophet  to  think  he 
should  gain  as  much  reputation  by  his  arms  as  by  his  revela- 
tions ; but  ’what  mostly  established  his  affairs  at  this  juncture, 
and  was  the  foundation  on  which  he  built  all  his  succeeding 
greatness,  was  the  gaining  of  the  battle  of  Beder,  a well  on 
the  confines  of  Arabia,  which  was  fought  in  the  second  year 
of  the  Hejira,  and  is  so  famous  in  the  Mahometan  history. 
This  victory  was  an  invincible  proof  to  the  Arabians  of  the 
truth  of  Mahometanism.  Flaving  been  informed  by  his  spies, 
that  the  Koreish  had  a large  quantity  of  valuable  merchandise, 
carried  on  the  backs  of  1003  camels,  coming  from  Syria,  and 
escorted  only  by  thirty  or  forty  men,  he  resolved  to  advance  at 
the  head  of  a small  detachment  of  his  troops,  to  intercept  it. 
But  Abu  Sofian,  the  conductor  of  the  caravan,  having  notice 
of  his  designs  and  motions,  immediately  despatched  a courier 
to  Mecca,  requesting  his  countrymen  to  send  him  speedy  suc- 
cours, upon  which  all  the  principal  men  of  the  city  marched 
to  defend  the  caravan  with  a body  of  950  men.  Mahomet  had 
no  sooner  received  advice  of  this,  than  he  drew  together  all 
his  forces,  which  amounted  to  no  more  than  313  men,  with 
which  he  advanced  against  the  enemy.  In  the  mean  time,  he 
took  care  to  leave  a proper  garrison  in  Medina,  to  defend  it  in 
case  of  any  disaster.  Before  the  beginning  of  the  battle, 
feigning  himself  in  a trance,  he  pretended  that  God  had  pro- 
mised him  certain  victory.  After  which,  throwing  a handful 
of  dust  towards  the  enemy,  he  said.  May  the  faces  of  them  be 
confou7ided  ! and  then,  exhorting  his  men  to  behave  valiantly, 
he  commanded  them  to  fall  upon  the  Koreish.  They  charged 

* Nightingale’s  " All  Religions,” 

10* 


114 


LIFE  OF  MAHOMET. 


them  with  such  bravery,  that  they  soon  put  them  to  flight, 
having  killed  seventy  of  the  principal  of  them  on  the  spot,  and 
taken  as  many  prisoners,  with  the  loss  of  only  fourteen  men. 
In  imitation  of  Moses,  Mahomet  sat  in  a tent,  and  prayed  for 
those  that  fought,  for  Gabriel  would  not  permit  him  to  engage. 
The  Prophet  pretends  in  the  Koran,  that  not  he,  but  God,  by 
the  ministry  of  his  angel,  threw  the  gravel  towards  the  unbe- 
lievers ; that  the  Moslem  troops  seemed  to  the  infidels  to  be 
twice  as  numerous  as  themselves,  which  greatly  discouraged 
them;  and  that  God  had  sent  down  to  their  assistance  first 
1000,  and  afterwards  3000  angels,  led  by  Gabriel,  mounted  on 
his  horse  Haizum ; and,  according  to  the  Koran,  these  celes- 
tial auxiliaries  did  all  the  execution,  though  Mahomet’s  troops 
could  not  perceive  them.  The  battle  was  fought  on  a Friday, 
and  on  the  17th  of  the  month  Ramadan. 

At  the  commencement  of  the  second  year  of  the  Hejira, 
Mahomet  altered  the  Kebla  for  his  disciples,  or  the  part  of  the 
world  to  which  the  Mahometans  are  to  turn 
ters  the  Kebk'  prayer.  At  first,  Mahomet  declared 

it  to  be  perfectly  indifferent ; afterwards,  when  he 
fled  to  Medina,  he  directed  his  followers  to  turn  towards  the 
temple  of  Jerusalem,  (probably,  to  ingratiate  himself  with  the 
Jews,)  which  continued  to  be  their  Kebla,  for  seventeen  or 
eighteen  months ; but,  either  finding  the  Jews  too  intractable, 
or  despairing  otherwise  to  gain  the  Pagan  Arabs,  who  could 
not  forget  their  respect  to  the  temple  of  Mecca,  he  ordered  that 
prayers,  for  the  future,  should  be  towards  the  east ; that  is,  to- 
wards the  Caaba,  or  temple  of  Mecca.  This  change  occa- 
sioned many  to  fall  from  him,  taking  offence  at  his  inconstancy. 
Again,  he  ordered  that  the  Faithful  should  be  called  to  pray- 
ers with  a loud  voice  from  the  top  of  the  Mosques,  whereas 
before  he  was,  out  of  policy,  inclined  to  the  Jewish  horn,  and 
had  actually  made  use  of  rattles,  as  Christians  did.  He  like- 
wise ordained  the  grand  fast  of  Ramadan,  in  which  month  the 
Koran  came  from  heaven,  and  made  several  regulations  about 
alms,  things  lawful  and  unlawful,  policy,  &c. ; all  which  were 
either  inspired  or  confirmed  by  miracles. 

It  does  not  belong  to  the  plan  of  this  work  to  give  an  ac- 
count of  the  military  expeditions,  by  which,  in  successive 
years,  the  prophet  succeeded  in  establishing  his  religion  in  al- 
most every  part  of  his  own  country.  One  or  two  expeditions, 
however,  are  too  important  in  the  Prophet’s  history  to  be 
passed  over  without  notice. 

In  the  sixth  year  of  the  Hejira,  with  fourteen  hundred  men, 
he  undertook  a pilgrimage  to  the  holy  temple  of  Mecca.  But 


LIFE  OF  MAHOMET. 


115 


the  inhabitants  of  that  city,  being  jealous  of  his  Concludes  a 
intentions,  despatched  a messenger  to  the  Pro-  treaty  with  the 
phet,  while  he  halted  several  days  at  Hodeibiya,  Meccans  fo? 
saying,  that  if  he  entered  the  city,  it  must  be  at  years, 
the  point  of  the  sword.  Upon  this,  the  Prophet  summoned 
his  men  to  attack  the  city;  but,  before  this  could  be  effected, 
the  Meccans  sent  an  ambassador  to  him  to  confer  upon  terms 
of  peace.  Finding  it  to  be  for  their  mutual  advantage  to  enter 
into  a treaty,  one  was  formed,  which  stipulated  that  the  Pro- 
phet and  his  followers  should  have  free  access  to  the  city  and 
temple,  after  one  year,  whenever  they  pleased,  during  the 
space  of  ten  years,  provided  they  came  unarmed,  as  befitted 
pilgrims,  and  remained  not  more  than  three  days  at  a 
time. 

During  the  same  year  the  Prophet  led  his  army  against 
Chaibar,  a city  inhabited  by  Arab  Jews,  who  offering  him  a 
manly  resistance,  he  laid  siege  to  the  place  and  Chai- 

carried  it  by  storm.  A great  miracle  is  here  bar,  a city  of 
said  to  have  been  performed  by  Ali,  surnamed  Arab  Jews, 
“ The  Lion  of  God.”  A ponderous  ?gate,  which  where  he  is 
eight  men  afterwards  tried  in  vain  to  lift  from  • 

the  ground,  was  torn  by  him  from  its  hinges,  and  used  as  a 
buckler  during  the  assault!  Mahomet,  on  entering  the  town, 
took  up  his  quarters  at  the  house  of  Hareth,  one  of  the  princi- 
pal inhabitants,  and  here  met  with  a reception  which  eventu- 
ally cost  him  his  life.  Zeinab,  the  daughter  of  Hareth,  while 
preparing  a meal  for  the  conqueror  and  his  attendants,  in- 
serted a quantity  of  poison  into  a shoulder  of  mutton  which 
was  served  up  at  the  table.  Bashar,  a companion  of  Maho- 
met, had  scarcely  began  to  eat  of  it,  before  he  was  seized  with 
convulsions,  and  died  upon  the  spot.  Mahomet,  by  spitting 
out  the  greatest  part  of  what  he  had  taken  into  his  mouth,  es- 
caped immediate  death,  but  the  effects  of  the  fatal  drug  had 
entered  his  system,  and,  resisting  every  effort  of  medicine  to 
expel  or  counteract  it,  in  somewhat  more  than  three  years  af- 
terward it  brought  him  to  his  end.  If,  as  the  reporters  of 
Mahomet’s  miracles  affirm,  the  shoulder  of  mutton  informed 
the  Prophet  of  its  being  poisoned,  it  is  certain  the  intelligence 
came  too  late.  The  seeds  of  death  were  henceforth  effectually 
sown  in  his  constitution ; and  his  own  decline  ever  after  kept 
pace  with  his  growing  power.  When  Zeinab  was  asked, 
now  she  had  dared  to  perpetrate  a deed  of  such  unparalleled 
enormity,  she  is  said  to  have  answered,  “ that  she  was  deter- 
mined to  make  trial  of  his  powers  as  a Prophet:  if  he  were  a 
true  Prophet,”  said  she,  “ he  would  know  that  the  meat  was 


116 


LIFE  OF  MAHOMET. 


poisoned ; if  not,  it  would  be  a favour  to  the  world  to  rid  it  of 
such  a tyrant.”  It  is  not  agreed  among  the  Mahometan  wri- 
ters what  was  the  punishm.ent  inflicted  upon  this  second  Jael, 
or  whether  she  suffered  any.  Some  affirm  that  she  was  par- 
doned ; others,  that  she  was  put  to  death.* 

In  the  seventh  year  of  the  Hejira,  the  year  stipulated  in 
the  before-mentioned  treaty,  being  elapsed,  Mahomet  and  his 
followers  made  the  Al-Kadha,  or  his  visit  of  consummation 
or  accomplishment,  and  pilgrimage  of  Mecca.  At  the  dis- 
tance of  six  miles  from  that  town,  they  all  took  an  oath  to  per- 
form religiously  all  the  ceremonies  and  rites  prescribed  in 
that  visit.  Being  come  nearer,  they  left  their  arms  and  bag- 
gage, and  entered  the  holy  city  in  triumph,  devoutly  kissed  and 
embraced  the  black  stone  of  the  Caaba,  and  went  seven  times 
round  the  temple.  They  performed  the  three  first  rounds  by 
running,  jumping,  and  shaking  their  shoulders,  to  show  their 
vigour  after  the  fatigue  of  the  journey ; the  other  four,  by 
walking  gravely,  not  to  over-tire  themselves,  and  this  custom 
is  kept  up  to  this  day.  Then  prayer  was  proclaimed,  and 
the  prophet,  mounted  on  a camel,  ran  seven  times  between 
two  hills,  on  which  were  to  be  seen,  at  that  time,  two  idols  of 
the  Koreish.  The  Mussulmen  were  shocked  at  it ; but  their 
scruples  were  quieted  by  a passage  of  the  Koran  sent  from 
heaven,  in  which  God  declared  that  those  two  hills  were  a 
memorial  of  him,  and  that  the  pilgrims  who  should  visit  them 
ought  not  to  be  looked  upon  as  guilty  of  any  sin.  This  same 
custom  is  still  in  use  amongst  the  Arabians,  who  pretend  that 
it  is  as  ancient  as  their  patriarch  Ishmael,  and  look  upon  it  as 
part  of  the  religious  worship  practised  by  Abraham.  The 
whole  concluded  with  a sacrifice  of  seventy  camels,  and  the 
Mussulmen  shaved  themselves. 

The  following  year,  Mahomet,  accusing  the  Meccans  of  a 
violation  of  the  treaty,  summoned  an  army  of  ten  thousand 
men,  with  a design  to  make  himself  master  of  the  city.  As 
he  advanced  towards  it,  he  found  all  in  consternation,  increased 
his  army  with  those  who  daily  flocked  to  him ; and  by  force, 
threats,  or  persuasion,  he  brought  over  to  his  party  many 
proselytes  of  note,  who  were  likely  to  procure  the  conversion 
of  others.  Then  he  attacked  the  Koreish,  not  like  an  apostle, 
but  as  a conqueror,  and  gave  the  signal,  saying,  “ This  is  a 
day  of  slaughter,  in  which,  if  requisite,  the  most  sacred  place 
of  refuge  may  be  violated.”  His  orders  were  obeyed ; they 
entered  Mecca  sword  in  hand,  and  killed  all  the  Koreishites 


* Bush’s  Life  of  Mahomet. 


LIFE  OF  MAHOMET.  117 

they  could  find ; but  Mahomet  pretended  this  barbarous  exe- 
cution was  made  against  his  intentions. 

The  apostle  made  his  public  entry  next  morning^  at  sunrise^ 
repeating  aloud,  with  an  affected  humility,  the  chapter  of  the 
Koran  called  Victory,  which  came  down  from  heaven  at  Ho- 
daiba;  he  went  directly  to  the  Caaba,  and  without  alighting 
from  his  camel,  devoutly  performed  the  seven  rounds,  and 
touched  the  black  stone  with  his  staff;  then  he  dismounted, 
went  in,  and  pulled  down  all  the  statues,  amongst  others,  that 
of  Ibrahim  or  Abraham,  in  the  hands  of  which  were  the 
arrows  or  rods  used  by  Arabian  idolaters  in  their  divinations 
by  casting  lots.  On  entering,  he  often  repeated  the  words, 
God  is  great,  &c. ; and  turning  to  every  side  of  the  temple,  he 
said  prayers  with  various  inclinations  of  the  body,  and  fixed 
the  Kehla ; the  3G0  idols  which  were  round  the  Caaba,  and 
that  which  was  on  the  top,  underwent,  according  to  Arabian 
writer.s,  the  same  fate  in  a wonderful  manner ; Mahomet  only 
touched  them  with  his  cane,  saying.  Truth  is  come,  let  false- 
hood disappear,  lying  is  mere  vanity,  and  doAvn  they  fell. 
He  then  went  in  and  preached  in  a pulpit,  made  for  that  pur- 
pose, which  the  Khalifs,  who  succeeded  him,  used  likewise. 
The  seven  rounds  were  now  repeated,  after  which  he  went 
to  the  well  of  Zem-Zem,  made  a stop  at  Ibrahim’s  footstep,  drank 
large  draughts  of  the  sacred  water,  and  washed  himself ; the 
Mussulmen  then  followed  his  example.  This  Avell  had  been 
long  reputed  to  have  the  virtues  of  restoring  health,  of  strength- 
ening the  memory,  and  of  blotting  out  sin. 

' Mahomet  now  made  a speech  to  the  inhabitants  of  Mecca, 
on  the  favour  which  God  bestowed  upon  them,  by  his  means,, 
in  freeing  them  from  idolatry ; he  also  let  them  know  that  they 
were  become  his  slaves,  but  he  restored  to  them  that  liberty, 
which  by  the  right  of  conquest  they  had  lost. 

Many  wonders  and  heavenly  oracles  are  said  to  have  ac- 
companied this  ceremony ; the  apostle  disposed  of  the  several 
offices  of  the  temple,  renewed  the  oath  to  the  believers,  and 
they  mutually  took  an  oath  to  bind  themselves  to  him. 

In  the  tenth  year  of  the  Hejira,  Mahomet  made  his  famous 
pilgrimage  to  Mecca,  called  the  pilgrimage  of  Valediction. 
He  was  attended,  on  this  occasion,  by  90,000 
men,  or,  as  some  say,  114,000,  or,  as  others  will  ^ 
have  it,  a still  greater  number.  Nor  is  this  to  ® 
be  wondered  at,  when  it  is  considered  that  the  people  came  in 
vast  crowds  from  all  parts  of  Arabia,  of  which  he  was  now 
absolute  master,  to  accompany  him  in  this  peregrination.  He 
took  all  his  wives,  enclosed  in  their  pavilions  on  the  backs  of 


118 


LIFE  OF  MAHOMET. 


camels,  with  him ; together  with  an  infinite  number  of  camels, 
intended  for  victims,  which  were  crowned  with  garlands  and 
ribands. 

It  is  well  known,  that  the  pilgrimage  to  Mecca  is  looked 
upon  by  the  Mussuhnen  to  be  of  such  importance,  that  whoever 
is  able  to  undertake  it,  and  does  not  perform  it  once,  at  least,  in 
his  lifetime,  is  reputed  an  infidel.  This  custom  was  complied 
with  long  before  Mahomet,  and  the  Arabians  say  it  is  as  an- 
cient as  the  patriarchial  age.  Mahomet  had  visited  the  Caaba 
twice  before,  as  we  have  related,  but  in  this  year  he  vowed 
and  performed  it  in  a most  magnificent  manner.  During  the 
journey  he  often  said  prayers  with  the  usual  reverences.  He 
entered  the  holy  city  at  the  same  place  as  when  he  took  it, 
and  the  religious  ceremonies  were  the  same,  in  respect  to  go- 
ing seven  times  round  the  Caaba  and  kissing  the  black  stone 
twice.  From  a neighbouring  hill  he  now  pronounced  this 
form  of  the  profession  of  the  unity  of  God; — God  is  great ; 
there  is  no  God  hut  he  only;  he  has  no  companion ; the  poiver 
of  governing  belongs  to  him  ; praise  he  given  to  him  alone  ; 
he  is  powerful  above  all ; he  only  is  strong.  The  sun  being 
nearly  setting,  he  instructed  the  people,  and  taught  them  the 
rites  to  be  observed  in  the  pilgrimage,  and  stood  till  the  close 
of  the  day.  He  then  said  vespers,  or  evening  prayers,  lay  on 
the  ground,  slept  till  the  break  of  day,  and  said  morning 
prayers  a few  minutes  before  the  rising  of  the  sun.  He  now 
ran  through  the  valley  of  Mohasser  to  that  of  Mina,  in  which 
are  pebble  stones ; he  took  up  seven  of  them,  and  threw  them 
one  by  one  against  Satan,  repeating  each  time  the  said  form 
of  unity.  At  the  place  of  sacrifice  he  made  a discourse,  to 
let  the  people  know  the  ceremonies  of  it.  Fie  then  killed  with 
his  own  hands,  and  offered  sixty-three  camels ; that  is,  as  many 
as  he  was  years  old.  Ali  killed  thirty-seven  to  make  up  the 
hundred.  Then  these  words,  which  are  the  ratification  of  the 
Koran,  Avere  heard  from  heaven: — Wo  he  this  day  to  those 
who  have  denied  your  religion.  I have  this  day  brought  it  to 
its  perfection,  and  have  fulfilled  my  grace  upon  you.  It  is  my 
good  will  and  pleasure,  that  Islamism  be  henceforth  your  re- 
ligion. The  Mussuhnen  doctors  say,  that  the  word  religion 
comprehends  all  the  decisions,  statutes,  and  precepts  of  the 
law^;  and  that,  since  that  time,  no  positive  nor  negative  com- 
mand has  come  down  from  heaven.  This  being  completed, 
Mahomet  shaved  his  head,  the  right  side  first,  then  the  left, 
threw  away  the  hair,  of  which  Khaled,  one  of  his  officers, 
tied  part  to  his  turban,  and  w'as  powerfully  helped  by  this 
precious  relic  in  nil  the  battles  in  which  he  was  afterwards 


LIFE  OF  MAHOMET, 


119 


engaged.  The  whole  concluded  with  a holy  repast,  in  which 
they  ate  what  remained  of  the  sacrificed  camels ; the  prophet 
then  said  a prajmr,  drank  some  Zem-Zem  water,  and  once 
more  made  the  seven  rounds.  Within  a mile  of  Mecca  is 
mount  Araa,  a place  much  respected  by  the  Mussulmen  ; be- 
cause, according  to  their  tradition,  Adam  and  Eve,  after  their 
sin,  were  condemned  to  a separation  for  one  hundred  and 
twenty  years,  which  having  ex])ired,  they  met  by  God’s  ap- 
pointment on  the  top  of  this  hill,  and  complied  with  the  so 
long  interrupted  conjugal  duty.  In  memory  of  which,  the 
place  is  dedicated  to  penance  and  retirement ; of  both  which 
duties  Mahomet  acquitted  himself,  prayed  for  his  own  sins, 
and  for  those  of  his  followers,  and  recommended  the  same  acts 
of  devotion  in  the  Koran. 

We  are  now  come  to  the  last  period  of  Mahomet’s  life  ; the 
last  embassy  he  received  was  from  the  Arabians  of  Yemen,  in 
the  month  of  Moharram,  the  eleventh  year  of  the  Hejira;  and 
the  last  expedition  which  he  ordered,  was  in  the  following  month 
of  Safar.  Two  days  after  he  fell  into  a sickness,  accompanied 
by  a most  violent  pain  in  the  head ; these  were  occasioned  by 
the  poison  which  he  had  taken,  three  years  before,  at  Chaibar ; 
and  which  poison,  at  certain  intervals,  had  greatly  disordered 
him,  ever  since  the  reduction  of  that  place.  Having  now 
called  his  wives  together,  he  entertained  them,  chiefly  the 
mo.st  beloved  of  them,  and  his  daughter  Fatima,  with  such  dis- 
courses as  showed  his  fanatical  enthusiasm,  or  which  were  the 
result  of  the  senseless  fancies  of  a brain  distempered  by  the 
violence  of  the  fever.  But  to  be  able  to  speak  more  sensibly 
to  his  followers,  he  ordered  seven  large  skins,  or  measures 
full  of  cold  water,  to  be  thrown  upon  him,  in  order  to  recall 
his  wandering  spirits.  Then,  being  carried  to  the  mosque 
and  set  in  the  pulpit,  he  recited  aloud  the  before-mentioned 
form  of  unity ; begged  God’s  pardon ; proffered  to  make  a 
public  reparation  for  all  the  injuries  he  might  have  done  to 
any  body ; and  actually  paid  to  a particular  person  the  princi- 
pal and  interest  of  a small  sum  of  money  which  he  pretended 
was  due  to  him ; saying  at  the  same  time.  It  is  much  more 
easy  to  bear  shame  in  this  icorld  than  in  the  next.  He  then 
said  the  prayers  for  noon  ; and  likewise  prayed  for  the  dead, 
according  to  the  agreement  and  communion  lohich  subsist  be- 
tween  the  living  and  the  dead.  These  and  other  devout  ac- 
tions he  performed  as  long  as  he  had  any  strength  left. 

We  shall  only  mention  the  Mahometan  fables  concerning 
Gabriel’s  being  often  sent  by  God  to  inquire  how  the  prophet 
did,  his  introduction  of  Azrael,  the  angel  of  death,  to  the 


120 


LIFE  OF  MAHOMET. 


apostle  just  before  his  dissolution,  having  first  obtained  his 
leave,  and  the  pious  discourses  of  all  three.  Gabriel  assured 
him  he  could  not  take  his  life  without  his  express  permission  : 
nay,  he  gave  him,  as  they  tell  us,  his  option  of  life  or  death ; 
which  the  Moslem  doctors  look  upon  as  one  of  the  most  sin- 
gular and  illustrious  prerogatives  of  the  prophet.  Whereupon 
Mahomet,  continue  these  authors,  having  chosen  death,  and 
desired  the  aforesaid  angel,  Azrael,  to  execute  his  office,  he 
was  immediately  thrown  into  agonies,  that  terminated  with 
his  life.  Thus  Mahomet  died  at  noon,  on  a Monday,  the 
twelfth  of  the  month,  called  Rabbi  the  First,  in  the  eleventh 
year  of  the  Hejira ; being  about  sixty-three  years  old.  His- 
torians take  notice  that  he  was  born  on  a Monday  ; began  his 
apostolical  functions  on  a Monday;  fled  from  Mecca  on  a Mon- 
day ; made  his  entry  into  Medina  on  a Monday ; took  Mecca 
on  a Monday ; and  at  last  died  on  a Monday.  His  death  was 
thought  so  extraordinary,  that  it  was  called  an  assumption. 
Some  said,  He  is  not  dead,  he  is  only  taken  up  into  heaven, 
like  Jesus  in  an  ecstacy.  Others  said.  He  is  gone  to  his 
Lord,  as  Moses,  icho  left  his  people  for  forty  days  and  came 
again.  I'heir  disputes  ran  high  respecting  his  death ; but 
Abu-Beker,  who  succeeded  him,  put  an  end  to  those  quarrels 
by  giving  a final  sentence,  that  Mahomet  was  dead,  like  all 
other  apostles  and  prophets  who  had  gone  before  him.  This 
decision  being  unanimously  received,  his  body  was  washed 
and  perfumed,  especially  those  parts  which  touched  the  ground 
at  the  adoration  paid  to  God,  viz.  the  feet,  the  hands,  the  knees, 
and  the  forehead.  The  ablution  called  Wodhu,  was  also  per- 
formed on  the  face,  the  arms,  the  palms  of  the  hands,  and 
soles  of  the  feet.  Lastly,  the  whole  body  was  embalmed  by 
Ali,  whom  Mahomet  had  ordered  to  do  it ; and  those  who 
helped  him  were  hoodwinked,  because  the  prophet  had  foretold 
that  blindness  would  be  the  fate  of  any  other  person,  who 
should  see  him  naked.  Strange  wonders  and  sweet  odours 
accompanied  this  ceremony ; at  least  so  say  the  Mussulmen 
writers.  Ali  dipped  some  cloths  in  the  water,  with  which  he 
had  been  washed;  they  imbibed  the  virtues  of  it,  and  Ali,  who 
kept  them  and  wore  them,  became  a partaker  of  those  virtues. 

Prayers  were  now  said  for  him  and  his  family  by  all  the 
faithful  in  order.  Gagnier  asserts,  that  his  body  was  not  hung 
up  in  an  iron  chest,  as  is  generally  reported. 

In  relation  to  the  place  where  the  prophet’s  remains  were  to 
be  deposited,  there  happened  some  disputes  among  his  follow- 
ers. The  Mohajerins  insisted  upon  his  being  buried  at 
Mecca,  the  place  of  his  nativity ; and  the  Ansars,  at  Medina, 


LIFE  OF  MAHOMET. 


121 


the  place  of  his  residence  during  the  last  ten  years  of  his  life. 
Others  were  for  transporting  him  to  Jerusalem,  and  erecting 
a monument  for  him  there  amongst  the  sepulchres  of  the  pro- 
phets. But  his  successor,  Abu-Beker,  decided  the  whole  affair 
at  once,  by  declaring  that  a prophet  ought  to  be  interred  in  the 
place  where  he  died ; and  that  he  had  heard  Mahomet,  in  his 
lifetime,  own  himself  to  be  of  this  opinion.  Whereupon  the 
body  was  buried  in  a grave  dug  under  the  bed  on  which  he 
died,  in  the  apartment  of  Ayesha,  his  best  beloved  wife,  at 
Medina,  where  it  remains  to  this  day,  in  a magnificent  build- 
ing, covered  with  a cupola,  and  adjoining  to  the  east  side  of 
the  great  temple,  which  is  built  in  the  midst  of  the  city. 

The  sorrow  and  doleful  complaints  of  the  Mussulmen  on 
this  occasion  were  no  doubt  very  great ; but  we  shall  omit 
the  enthusiastic  description  of  them  given  by  Arabian  histo- 
rians, to  give  the  true  character  of  this  prophet.  As  to  his 
person  and  outward  appearance,  he  was  of  a middle  stature, 
neither  endowed  with  extraordinary  beauty,  nor  in  any  way 
deformed.  The  Arabians,  indeed,  assert,  that  the  prophetic 
light,  which  descended  lineally  from  Adam  to  him,  made  his 
face  as  bright  as  the  sun.  Nor  must  we  omit  what  they  say 
of  his  spittle,  viz.  that  it  was  so  sweet,  and  of  so  good  a taste, 
that  children  might  have  been  fed  with  it.  A wen  which  he 
had  between  his  shoulders,  and  which  disappeared  at  his 
death,  was,  they  say,  the  seal  of  yrojohecy ; to  which  they  add, 
that  flies  and  other  insects  were  never  troublesome  to  him, 
and  that,  consequently,  his  skin  was  always  soft  and  shining. 

Those  authors  are  likewise  as  extravagant  in  their  description 
of  his  mind.  We  may  easily  believe,  however,  that  he  was  far 
more  ingenious  than  others  of  his  countrymen,  upon  whom 
he  prevailed  by  his  subtle  devices,  natural  eloquence,  and  re- 
markable affability:  the  latter  quality  was,  however,  some- 
times assumed,  not  without  a mixture  of  severity.  He  affected 
likewise  to  be  thought  a great  lover  of  justice  and  truth.  He 
was  so  liberal  to  the  poor  as  to  be  called  their  father,  never 
refused  to  give  alms  to  them,  and  maintained  constantly  forty 
at  his  own  charge.  It  is  said,  too,  that  though  he  was  master 
of  an  immense  estate,  yet  he  often  had  nothing  left  but  what 
was  absolutely  necessary  for  the  support  of  his  family.  He 
was  very  sparing  in  his  diet,  and  ate  only  some  dates,  and 
drank  nothing  but  water  for  several  months  of  the  year.  The 
Arabians,  likewise,  say  of  him,  that  he  took  his  meals  stand- 
ing, or  in  an  uneasy  situation,  with  his  servant;  made  his 
own  shoes,  his  clothes ; swept  the  house,  and  even  prepared 
the  victuals  for  his  men ! So  far  the  austerity  of  his  life  seemed 
11 


122 


LIFE  OF  MAHOMET. 


to  imitate  the  severity  of  the  anchorets  and  solitaries  of  Egypt, 
and  the  neighbourhood  of  Arabia.  This  mortification  was 
no  doubt  practised  in  order  to  dazzle  the  common  people,  and 
inspire  them  with  the  highest  opinion  of,  and  veneration  for, 
his  sanctity. 

But  with  all  these  hardships,  he  indulged  himself  in  a 
seraglio  of  twenty-one,  and  even  twenty-five  wives;  women, 
it  seems,  to  use  his  own  expression,  rejoiced  his  sight,  and 
raised  his  fervour  at  his  frayers.  Five  of  his  wives  died 
before  him  ; from  six  he  was  divorced,  and  ten  remained  in  a 
state  of  widowhood  after  the  prophet’s  death. 

Mahomet  had  four  sons  and  four  daughters  by  his  first  wife, 
and  none  by  any  of  his  other  wives  or  concubines,  except 
Mary,  the  Copt.  All  his  sons  died  in  their  infancy.  Such 
was  the  life,  such  the  death,  and  such  the  character  of  Ma- 
homet. That  the  desire  of  satisfying  his  sensuality  was  one 
of  the  principal  motives  of  his  undertaking,  seems  indisputa- 
bly clear,  from  the  great  number  of  wives  and  concubines  he 
maintained,  as  well  as  from  the  wicked  and  unjustifiable  me- 
thods he  was  obliged  to  make  use  of,  in  order  to  obtain  pos- 
session of  some  of  them. 

Before  the  death  of  Mahomet,  he  had  become  master  of  all 
Arabia;  had  extended  his  conquest  to  the  borders  of  the 
Greek  and  Persian  empires ; had  rendered  his 
name  formidable  to  those  once  mighty  kingdoms; 
had  tried  his  arms  against  the  disciplined  troops 
of  the  former,  and  defeated  them  in  a desperate  encounter  at 
Muta.  His  throne  was  now  firmly  established  ; and  an  im- 
pulse given  to  the  Arabian  nations,  which  induced  them  to 
invade,  and  enabled  them  to  conquer,  a large  portion  of  the 
globe.  India,  Persia,  the  Greek  empire,  the  whole  of  Asia 
Minor,  Egypt,  Barbary,  and  Spain,  were  eventually  reduced 
by  their  victorious  arms.  Mahomet  himself  did  not  indeed 
live  to  see  such  mighty  conquests  achieved,  but  he  commen- 
ced the  train  which  resulted  in  this  wide-spread  dominion ; 
and  before  his  death,  had  established  over  the  whole  of  Ara- 
bia, and  some  parts  of  Asia,  the  religion  which  he  had  devised. 


Mahometan 

conquests. 


RELIGIOUS  TENETS,  &C. 


123 


CHAPTER  II. 

RELIGIOUS  TENETS  CEREMONIES,  AND  CUSTOMS  OF  THE 
MAHOMETANS. 

All  Mussulmen  look  upon  the  pilgrimage  to  pilgrimage 
the  tomb  of  Mahomet,  as  one  of  the  chief  duties  to  the  tomb  of 
of  their  religion.  The  Arabian  doctors  say  that  Mahomet. 
Mahomet  enjoined  it,  and  it  is  well  known  that  superstition 
lays  a great  stress  on  such  ceremonies.  Whoever  undertakes 
to  perform  it,  must  often,  even  upon  the  road,  turn  himself  to- 
wards Medina  to  pray;  as  soon  as  he  sees  the  tops  of  the 
trees  about  the  town,  he  ought  to  renew  his  devotion,  and  re- 
peat without  intermission  the  appointed  form  of  prayers,  to  beg 
of  God  that  this  visit  to  the  holy  sanctuary  of  the  yrophet  may 
be  acceptable,  and  may  deliver  him  from  hell.  Before  he  en- 
ters the  city,  he  is  enjoined  to  wash  himself,  to  use  perfumes, 
put  on  his  best  apparel,  and  to  give  alms.  Having  entered,  he 
says  a prayer,  and  another  when  he  comes  into  the  mosque ; 
this  latter  is  for  Mahomet  and  his  family.  The  pilgrim  then 
goes  towards  the  tomb,  stays  some  time  at  the  place  where  the 
Prophet  prayed,  and  also  at  some  other  places,  accordingly  as 
his  devotion  suggests  to  him.  Being  at  last  arrived  near  the 
holy  place,  he  first  prostrates  himself  on  the  ground,  pays  his 
adoration  to  God,  gives  him  thanks  for  having  conducted  him 
safely  thither;  then  standing  up,  with  his  face  turned  towards 
Mecca,  he  prays  for  the  prophet  and  his  two  successors,  Abu- 
Beker  and  Omar ; he  does  not,  whilst  praying,  even  lean 
against  the  wall  which  encloses  the  monument,  as  that  would 
be  considered  indecent,  and  a profanation.  Gagnier  says, 
that  “ The  pilgrim  looks  on  the  ground,  and  there  fixing  his 
eyes,  salutes  the  Prophet,  with  the  utmost  veneration  and  re- 
spect ; at  the  same  time  withdrawing  his  thoughts  and  affec- 
tions from  all  worldly  concerns,  as  becomes  one  who  is  in  the 
presence  of  God  and  his  apostle,”  &c.  On  the  Friday  follow- 
ing, he  goes  to  a burying-ground,  called  Al-Baki,  where  seve- 
ral of  the  companions  of  Mahomet  lie  interred,  and  visits  the 
tombs  of  the  chief  ladies  and  others  of  his  family,  servants,  and 
successors ; as  well  as  of  Fatima,  his  daughter,  Ibrahim,  his 
son,  and  the  Mussulmen  martyrs,  &c.  Then,  he  washes  him- 
self in,  and  drinks  some  of  the  water  of  the  well  called  Am, 
into  which  the  prophet  had  spitten  ; and  performs  several 
prostrations  at  other  mosques,  oratories,  and  wells  in  Medina^ 


\2i 


RELIGIOUS  TEKETS,  &Cs 


&c.  Mahomet  himself  said,  that  one  grayer  in  his  own  mosque 
is  better  than  a thousand  any  where  else ; and  that  he  would 
intercede  for  all  those  who  die  at  Medina. 

The  Caaba  is  a stone  edifice  in  the  temple  of  Mecca,  which 
has  been  revered  with  superior  sanctity  by  the  Arabians, 

The  Caaba  frowi  the  remotest  antiquity ; and  to  which  eve- 
or  Temple  of  ry  Mahometan  is  required  by  the  Koran  to  di- 
Mecca.  rect  himself  in  prayer. 

Among  the  variety  of  fabulous  traditions  which  have  been 
propagated  by  the  followers  of  Mahomet,  concerning  the  origin 
of  this  building,  we  find  it  asserted,  that  its  existence  is  coeval 
with  our  first  parents,  and  that  it  was  built  by  Adam,  after  his 
expulsion  from  Paradise,  from  a representation  of  the  celestial 
temple,  which  the  Almighty  let  down  from  heaven  in  curtains 
of  light,  and  placed  in  Mecca,  perpendicular  under  the  ori- 
ginal. To  this  the  patriarch  was  commanded  to  turn  his  face 
when  he  prayed,  and  to  compass  it  by  way  of  devotion,  as  the 
angels  did  the  heavenly  one.  After  the  destruction  of  this 
temple  by  the  deluge,  it  was  rebuilt  by  Abraham  and  his  son 
Ishmael  on  the  same  spot,  and  after  the  same  model,  accord- 
ing to  directions,  which  they  received  by  revelation ; and  since 
that  time,  it  has  continued  to  be  the  object  of  veneration  to  Ish- 
mael’s  descendants.  Whatever  discredit  we  may  give  to  these, 
and  other  ravings  of  the  Moslem  impostor  concerning  the 
Caaba,  its  high  antiquity  cannot  be  disputed ; and  the  most 
probable  account  is,  that  it  was  built  and  used  for  religious 
purposes,  by  some  of  the  early  patriarchs  ; and  after  the  in- 
troduction of  idols,  it  came  to  be  appropriated  to  the  reception 
of  the  Pagan  divinities.  Diodorus  Siculus,  in  his  description 
of  the  coast  of  the  Red  Sea,  mentions  this  temple  as  being,  in 
his  time,  held  in  great  veneration  by  all  the  Arabians ; and 
Pocoke  informs  us,  that  the  linen  or  silken  veil,  with  which 
it  is  covered,  was  first  offered  by  a pious  king  of  the  Hamyar- 
ites,  seven  hundred  years  before  the  time  of  Mahomet.  It  had 
been  frequently  repaired,  and  was  rebuilt  a few  years  after  the 
birth  of  this  prophet,  by  the  tribe  of  Koreish,  who  had  acquired 
the  possession  of  it  either  by  fraud  or  violence  from  the 
Khozaites.  The  Caaba  then  contained  three  hundred  and 
sixty  images  of  men,  lions,  eagles,  &c.,  the  objects  of  idolatrous 
worship,  which  were  all  destroyed  by  Mahomet,  after  the  ta- 
king of  Mecca,  when  it  was  purified  and  adorned,  and  conse- 
crated to  the  service  of  Islam.  It  received  several  reparations 
after  his  death,  and  was  rebuilt  by  one  of  his  successors,  with 
some  alterations,  in  the  form  in  which  it  now  stands. 

As  no  European  is  permitted  to  visit  Mecca,  the  only 


OF  THE  MAHOMETANS. 


125 


knowledge  we  have  of  the  present  appearance  of  the  Caaba,  is 
derived  from  the  description  and  draughts  of  the  Mahometans, 
who  indeed  speak  of  it  in  terms  of  high  admiration.  It  would 
appear,  however,  even  from  their  designs,  that  it  is  an  awk- 
ward and  shapeless  building.  It  consists  of  a sort  of  square 
tower,  24  cubits  by  23,  and  27  high,  covered  on  the  top  with 
rich  black  damask,  bordered  with  an  embroidery  of  gold, 
which  was  formerly  renewed  every  year  by  tlie  Mahometan 
Caliphs,  afterwards  by  the  Sultans  of  Egypt,  and  which  is 
now  annually  provided  by  the  Ottoman  Porte.  The  floor  is 
raised  six  feet  from  the  ground;  and  a door  and  window 
admit  the  light.  Its  double  roof  is  supported  by  three  octa- 
gonal pillars  of  aloes  wood,  between  which  are  suspended 
several  silver  lamps ; and  the  gutters  on  the  top  are  made  of 
pure  gold.  At  a small  distance  from  this  tower,  on  the  east 
side,  is  the  station  of  Abraham,  where  is  a stone  upon  which 
the  patriarch  is  supposed  to  have  stood  when  he  built  the 
Caaba,  and  which,  they  pretend,  still  bears  the  traces  of  his 
footsteps.  It  is  inclosed  in  an  iron  chest ; and  here  the  sect 
of  Al  Shafei  meet  for  religious  purposes.  On  the  north  of  the 
Caaba  is  the  white  stone  within  a semicircular  enclosure,  50 
cubits  long,  which  is  said  to  be  the  sepulchre  of  Ishmael,  and 
which  receives  the  rain-water  that  falls  from  the  Caaba  by  a 
golden  spout.  This  stone  is  of  considerable  antiquity,  and 
was  even  held  in  great  veneration  by  the  Pagan  Arabs.  To- 
wards the  southeast  is  the  well  Zem  Zem,  remarkable  for  the 
excellence  and  medicinal  quality  of  its  waters,  as  well  as  its 
miraculous  origin.  It  is  affirmed  to  be  the  same  spring  which, 
miraculously  bursting  out  of  the  ground,  supplied  Ishmael  and 
his  mother  Hagar,  when  overcome  with  thirst  in  the  wilder- 
ness of  Beersheba ; and  is  celebrated  by  the  Mahometans  not 
only  for  curing  many  bodily  diseases,  W also,  if  taken  copi- 
ously, for  healing  all  spiritual  disorders,  and  procuring  an  ab- 
solute remission  of  sins.  The  well  is  protected  by  a dome  or 
cupola,  and  its  water  is  drank  with  much  devotion  by  the 
pilgrims,  and  conveyed  in  bottles  to  the  most  distant  quarters 
of  the  Mahometan  dominions.  But  the  most  singular  relic, 
and  which  is  regarded  with  extreme  veneration,  is  the  famous 
black  stone,  which  the  Mahometans  pretend  was  one  of  the 

J)recious  stones  of  Paradise,  and  was  brought  down  from 
leaven  by  the  angel  Gabriel.  According  to  the  received  tra- 
dition, derived  from  Mahomet  himself,  it  was  originally  of 
such  a bright  white  colour  as  to  dazzle  the  eyes  at  the  dis- 
tance of  four  days  journey,  but  that  it  wept  so  long  and  so 
abundantly  for  the  sins  of  mankind,  that  it  became  at  length 


126 


RELIGIOUS  TENETS,  &C. 


opaque,  and  at  last  absolutely  black.  When  the  Carmathians 
took  Mecca,  they  pillaged  the  Caaba,  and  carried  off  the  black 
stone  in  triumph  to  their  capital.  The  Meccans  made  every 
effort  to  recover  it,  both  by  entreaties  and  the  offer  of  5000 
pieces  of  g'old,  but  without  effect.  The  Carmathians,  however, 
after  having  kept  it  22  years,  sent  it  back  of  their  own  accord. 
It  is  now  set  in  silver,  and  fixed  in  the  south  east  corner  of  the 
Caaba,  looking  towards  Basra,  about  three  feet  and  a half 
from  the  ground.  It  is  called  by  the  Mahometans  “ the  right 
hand  of  God,”  and  is  kissed  by  the  pilgrims  with  great 
devotion. 

The  Caaba  is  almost  surrounded  with  a circular  enclosure 
of  pillars,  connected  at  the  top  by  bars  of  silver,  and  towards 
the  bottom  by  a low  balustrade.  Without  this  enclosure,  on 
the  south,  north,  and  west,  are  three  oratories,  where  three  of 
the  Mahometan  sects  assemble  to  perform  their  devotion.  The 
whole  is  enclosed  at  a considerable  distance  by  a square  colon- 
nade, or  great  piazza,  covered  with  small  cupolas,  and  consist- 
ing of  448  pillars,  from  which  hang  numerous  lamps,  and  38 
gates;  and  from  each  corner  rises  a minaret  or  steeple,  adorned 
with  a gilded  spire  and  crescent.  This  enclosure  was  built 
by  the  Caliph  Omar,  to  prevent  the  court  of  the  Caaba  from 
being  encroached  upon  by  private  buildings.  It  was  at  first 
merely  a low  wall,  but  has  since  been  raised  by  the  liberality 
of  succeeding  princes  to  its  present  magnificent  state.  The 
whole  structure  of  the  Caaba  is  in  a peculiar  manner  styled 
Al  Masjad  A1  Haram,  “ the  sacred  or  inviolable  place which 
appellation,  however,  is  sometimes  extended  to  the  whole  ter- 
ritory of  Mecca. 

According  to  the  command  of  Mahomet,  every  Mussulman 
must,  once  in  his  life,  visit  the  Caaba,  and  perform  the  custo- 
mary acts  of  devotion  in  the  sacred  places.  But  could  the 
prophet  have  foreseen  into  what  distant  regions  his  religion 
was  to  be  introduced  by  the  arms  of  his  followers,  he  would 
soon  have  perceived  the  absurdity  of  such  an  injunction.  Few 
in  comparison  with  the  immense  numbers  who  have  embraced 
the  doctrines  of  Islam,  can  be  supposed  able  to  discharge  this 
duty ; and  we  may  presume,  that  it  is  only  such  as  are  more 
than  ordinarily  devout  that  are  ever  induced  to  visit  the  Caaba 
from  religious  motives.  Many  pilgrims,  however,  resort  to 
the  city  of  Mecca,  but  commercial  ideas  mingle  with  those  of 
devotion,  and  the  arcades  of  the  temple  are  often  filled  with  the 
richest  merchandise  from  every  quarter  of  the  world.  This 
duty  may  be  discharged  by  proxy,  but  the  pilgrim,  in  this 
character,  can  act  only  for  one  person  at  one  time ; and  to  pre- 


OF  THE  MAHOMETANS. 


127 


vent  all  imposture,  he  must  carry  back  with  him  a certificate 
from  the  Imam  of  Mecca,  of  his  having  actually  performed  all 
the  devotional  exercises  or  ceremonies  appointed  by  the  law, 
in  the  name  of  his  principal.* 

In  connexion  with  the  foregoing  account  of  the  temple  of 
Mecca,  we  shall  here  give  an  account  of  the  pilgrimage  to 
Mecca,  which,  as  stated  above,  Mahomet  enjoin-  . 

ed  upon  all  his  foithful  followers  to  perform  at 
least  once  in  his  life.  As  soon  as  the  devotees 
arrive  at  the  consecrated  district  of  Mecca,  they  perform  a 
general  ablution  with  water  and  sand ; repeat  a prayer,  after 
stripping  off  their  garments ; and  put  on  the  sacred  habit  of 
colourless  woollen  cloth,  with  sandals,  which  only  defend  the 
soles  of  their  feet.  They  are  now  devoted  to  spiritual  medi- 
tation, and  must  not  even  remove  any  vermin  from  their  bodies. 
After  reaching  the  city  of  Mecca,  they  encircle  the  Caaba  se- 
ven times,  like  their  pagan  predecessors ; repeat  certain  prayers  ; 
drink  copiously  of  the  well  Zem  Zem;  and  kiss  with  all  their 
ardour  the  sacred  black  stone.  On  the  first  and  second  of  the 
three  days,  (the  period  for  which  the  Caaba  is  open  every  six 
weeks,)  the  men  and  women  offer  their  devotions  alternately; 
and  on  the  last  day  the  sheriff  of  Mecca,  the  chiefs  of  the 
tribes,  and  the  illustrious  strangers  present  in  the  city,  proceed 
to  wash  and  sweep  the  temple.  The  foul  water  is  caught  and 
drunk  by  the  multitude;  the  besoms  of  palm-leaves  are  trea- 
sured up  as  precious  relics ; and  the  black  cloth  which  sur- 
rounds the  door  and  bottom  of  the  building,  is  cut  off  and  di- 
vided among  the  pilgrims.  The  next  part  of  the  duty  is  to 
visit  the  mountain  of  Arafal,  for  the  offering  up  of  various 
prayers  at  certain  times  and  places ; and  thence  to  Mina, 
where  every  individual  must  cast  a few  small  stones  (always 
an  uneven  number)  at  the  devil’s  house  there,  to  show  their 
detestation  of  the  owner.  A sacrifice  is  finally  made  of  a 
goat,  camel,  or  cow,  in  commemoration  of  Abraham’s  willing- 
ness to  offer  up  his  son  ; and  after  spending  three  days  in  this 
valley,  the  pilgrims  return  to  Mecca  previous  to  their  depart- 
ure to  their  respective  countries.  As  they  are  all  allowed  to 
trade  on  this  pilgrimage,  the  holy  city  is  crowded,  on  these 
occasions,  with  such  merchandise  of  every  country  as  is  most 
easy  of  carriage,  and  best  adapted  for  sale ; and,  in  former 
times,  the  fair  of  Mecca  was  accounted  the  greatest  on  the  face 
of  the  earth. 

The  word  Koran  comes  from  the  Hebrew  word  cara^  to 


New  Edinburgh  Encyp,  Art.  Caaba. 


128 


RELIGIOUS  TENETS,  &C. 


read  ; Al  signifies  the,  and  koran,  reading ; so  the  Jews  call 
^ the  Bible  Micra.  Other  Arabian  doctors  say  it 
Korun'^  derived  from  caara,  to  gather  ; because  having 

been  given  by  portions,  it  was  afterwards  put  into 
one.  The  Mahometans  have  as  great  a veneration  for  the 
Koran  as  Christians  profess  for  the  Bible.  Both  these  words 
equally  signify  the  Book,  by  way  of  preference  to  any  other; 
that  is,  the  Book  of  Books. 

One  hundred  and  fourteen  chapters,  some  longer,  some 
shorter,  make  up  the  whole  book ; these  are  called  b)’’  the 
French  surates,  from  the  Arabic  word  sua,  in  the  plural,  sowar, 
which  signifies  order,  or  a series,  or  a file;  and  answers  to 
what  the  Jews  call  seder,  of  which  they  reckon  fifty-three  in 
the  Pentateuch.  Each  chapter  of  the  Koran  has  a particular 
denomination,  taken  from  the  subject  of  which  it  treats,  or  from 
some  person  mentioned  in  it ; but  more  frequently  from  the 
first  word,  which  those  who  have  put  it  in  order,  have  thought 
worthy  of  notice,  though  it  occurs  sometimes  only  toward  the 
end  of  the  chapter. 

The  Koran  is  also  divided  into  sixty  equal  parts,  each  of 
which  is  sub-divided  into  four,  in  imitation  of  the  Jews. 
“ These  sixty  portions,”  says  Herbelot,  “ are  a kind  of  public 
service  performed  in  the  mosques,  on  various  occasions,  by 
persons  hired  for  that  purpose.” 

The  Mussulmen  know  no  bounds  to  the  praises  which  they 
bestOAV  upon  this  book  : — it  is  written  rvith  the  greatest  elegance 
of  style,  in  the  purest  Arabic  dialect  used  by  the  Koreish,  but 
intermixed  now  and  then  with  other  dialects.  This  was  not 
an  effect  of  neglect,  nor  of  a lazy  disposition,  but  in  order  to 
give  the  discourse  a greater  and  more  lively  strength  of  ex- 
pression, or  to  make  it  more  harmonious.  Indeed,  all  those 
who  are  versed  in  the  Arabic  language,  unanimously  agree, 
that  the  Koran  cannot  be  the  production  of  an  idle  and  lazy 
author.  Although  it  be  written  in  prose,  the  energy  and  har- 
mony of  its  style  must  have  cost  the  writer  greater  labour  and 
industry,  and  raises  the  work  to  the  sublime  character  oi 
poetry;  yet  the  difficulty  of  finding  out  certain  witty  turns,  of- 
ten interrupts  the  thread  of  the  discourse,  and,  consequently, 
renders  it  obscure,  which  has  obliged  Mahomet  not  to  be  con- 
cise and  short,  but  to  use  frequent  repetitions.  His  figures  are 
bold  in  the  oriental  taste,  his  expression  strong  and  pithy ; the 
turn  of  his  phrases,  in  imitation  of  the  prophets  of  the  Old 
Testament,  is  full  of  interruptions ; and  it  appears  throughout 
the  whole,  that  all  the  art  and  eloquence  of  which  Mahomet 
was  master,  have  been  employed  in  the  most  proper  places.  The 


OF  THE  MAHOMETANS. 


129 


mention  of  God,  and  the  description  of  his  attributes,  are 
always  lofty  and  majestic:  oracles  are  pronounced  with  a 
raised  and  elevated  style,  proportioned  to  the  dignity  of  the 
subject.  In  short,  the  Arabians  are  so  charmed  with  the  beau- 
ties of  the  Koran,  that  in  all  their  writings  they  endeavour  to 
copy  this  perfect  original ; and  without  a competent  knowledge 
of  this  one  book,  all  others  become  unintelligible. 

It  is  a remark  of  Sir  William  Jones  that  the  Koran  shines 
with  a borrowed  light,  since  most  of  its  beauties  are  taken 
from  our  Scriptures.  Of  the  truth  of  this  remark  rpj^g  Koran 
every  reader  would  be  satisfied  who  should  com-  greatly  in- 
pare  the  two.  He  would  find  for  example  many  debted  to  the 
of  the  historical  details  of  the  Christian  scripture  Christian 
in  the  Koran  ; such  as  the  creation  of  the  world,  ^ 
the  fall  of  Adam,  the  deluge,  the  deliverance  of  Noah  and 
his  family  in  the  ark,  the  call  of  Abraham,  the  stories  of 
Isaac  and  Ishmael,  &c.  &c.  At  the  same  time  he  would  find 
these  subjects  interspersed  with  extravagant  fables,  and  mon- 
strous perversions  of  truth.  He  would  also  perceive  that  the 
Koran  is  indebted  to  the  Scriptures  for  not  a few  of  its  senti- 
ments, but  that  their  very  imagery  and  phraseology  have  in 
hundreds  of  instances  been  adopted.  The  following  may 
serve  as  an  example  of  the  correspondence  to  which  we  have 
alluded : — 


BIBLE. 

Take  heed  that  ye  do  not 
your  alms  before  men  to  be 
seen  of  them;  otherwise  ye 
have  no  reward  of  your  Fa- 
ther which  is  in  heaven. 

Jesus  of  Nazareth,  a man 
approved  of  God  among  you 
by  miracles  and  wonders,  and 
signs  which  God  did  by  him. 

Thou  shalt  give  life  for  life, 
tooth  for  tooth,  foot  for  foot, 
burning  for  burning,  wound 
for  wound,  stripe  for  stripe. 


But  their  minds  were  blind- 
ed: for  until  this  day  remain- 
eth  the  same  veil  untaken 
away  in  the  reading  of  the 


KORAN. 

Make  not  your  alms  of 
none  effect,  by  reproaching 
or  mischief;  as  he  that  layeth 
out  what  he  hath,  to  appear 
unto  men  to  give  alms. 

We  gave  unto  Jesus,  the 
son  of  Mary,  manifest  sign.s, 
and  strengthened  him  with 
the  Holy  Spirit. 

We  have  therein  command- 
ed them  that  they  should  give 
life  for  life,  and  eye  for  eye, 
and  nose  for  nose,  and  ear  for 
ear,  and  tooth  for  tooth,  and 
that  wounds  should  be  punish- 
ed by  retaliation. 

There  is  of  them  who 
hearkeneth  unto  thee  when 
thou  readest  the  Koran  ; but 
we  have  cast  veils  over  their 


130 


RELIGIOUS  TENETS,  &C. 


BIBLE.  KORAN. 

Old  Testament.  But  even  un-  hearts,  that  they  should  not 
to  this  day  when  Moses  is  read,  understand  it,  and  deafness  in 
the  veil  is  upon  their  heart.  their  ears. 

They  said  therefore  unto  The  infidels  say,  Unless 
him,  What  sign  shewest  thou  some  sign  be  sent  down  unto 
then,  that  we  may  see  and  be-  him  from  his  Lord,  we  will 
lieve  thee  ? not  believe. 

In  the  beginning  God  crea-  It  is  he  who  hath  created 
ted  the  heaven  and  the  earth,  the  heavens  and  the  earth : 
And  God  said.  Let  there  be  And  whenever  he  sayeth  unto 
light,  and  there  was  light.  a thing,  Be,  it  is. 

And  when  he  (Moses)  was  I have  already  dwelt  among 
full  forty  years  old,  it  came  in-  you  to  the  age  of  forty  years 
to  his  heart  to  visit  his  bre-  before  I received  it  (the  Ko- 
thren,  the  children  of  Israel.  ran.)  Do  ye  therefore  not 

understand  ? 

And  in  the  latter  time  of  According  to  thy  dream 
their  kingdom,  when  the  trails-  shall  thy  Lord  choose  thee 
gressors  are  come  to  the  full,  a and  teach  thee  the  interpreta- 
king of  fierce  countenance,  tion  of  dark  sayings, 
and  understanding  dark  sen-  We  taught  him  the  inter- 
tences,  shall  stand  up.  pretation  of  dark  sayings,  but 

the  greater  part  of  men  do  not 
understand. 

I will  open  my  mouth  in  pa-  O Lord,  thou  hast  given 
rabies ; I will  utter  things  me  a part  of  the  kingdom, 
which  have  been  kept  secret  and  hast  taught  me  the  inter- 
from  the  foundationof  the  world,  pretation  of  dark  sayings. 

' And  the  seventh  angel  And  his  will  be  the  king- 
sounded  ; and  there  were  dom  on  the  day  whereon  the 
great  voices  in  heaven,  saying,  trumpet  shall  be  sounded. 

The  kingdoms  of  this  world 
are  become  the  kingdoms  of 
our  Lord  and  of  his  Christ. 

For  behold,  I created  new  The  day  will  come  when 
heavens  and  a new  earth.  We  the  earth  shall  be  changed  in- 
look for  new  heavens  and  a to  another  earth,  and  the  hea- 
new  earth.  I will  cause  you  vens  into  other  heavens ; and 
to  come  up  out  of  your  graves,  men  shall  come  forth  from 
And  every  man  shall  receive  their  graves  to  appear  before 
his  own  reward  according  to  the  only,  the  mighty  God. 
his  own  labour.  That  God  may  reward  every 

soul  according  to  what  it  shall 
have  deserved. 


OF  THE  MAHOMETANS. 


i31 


As  to  the  true  origin  of  the  Koran,  a difference  of  opinion 
has  existed  among  writers.  The  majority  however  have 
agreed  in  supposing  that  in  the  construction  of  ^ , 

the  Koran,  Mahomet  was  indebted  to  the  assist-  ° ^ 

ance  of  one  or  more  accomplices.  That  this 
opinion  prevailed  in  the  time  of  the  prophet  is  certain,  since 
in  the  Koran  it  is  said,  “ We  also  know  that  they  say,  Verily 
a certain  man  teacheth  him  to  compose  the  Koran.”  “ And 
the  unbelievers  say,  This  Koran  is  no  other  than  a forgery, 
which  he  hath  contrived  : and  other  people  have  assisted  him 
therein:  but  they  utter  an  unjust  thing  and  a falsehood.” 
But  notwithstanding  this  emphatic  denial  on  the  part  of  the 
prophet  of  assistance,  writers  have  still  believed  that  he 
had  aid,  especially  from  a Nestorian  monk  named  Sergius, 
supposed  to  be  the  same  person  as  the  Boheira,  with  whom  he 
became  acquainted  at  an  early  period  of  his  life  at  Bosra,  in 
Syria.  Still,  however,  it  must  be  admitted,  that  there  is  no 
certain  evidence  in  the  case,  and  it  will  probably  remain  an 
unsolved  problem  to  the  end  of  time  what  was  the  precise  ori- 
gin of  this  remarkable  book,  although  in  respect  to  its  human 
and  uninspired  composition  there  exists  not  a doubt. 

The  articles  of  faith  which  every  good 
Mussulman  is  bound  to  believe  and  receive  with  Mfihometan 
an  entire  assurance  are  thirteen  in  number,  of 
which  the  first  and  principal  is  as  follows : 

To  believe  from  the  heart,  to  confess  with  the  tongue,  and 
with  a voluntary  and  steadfast  mind  to  affirm,  that  there  is  but 
one  only  God,  Lord  and  Governor  of  the  uni- 
verse, who  produced  all  things  from  nothing,  in  ® exist- 

whom  there  is  neither  image  nor  resemblance, 
who  never  begot  any  person  whatsoever,  as  he  himself  was 
begotten  by  none  ; who,  as  he  never  was  a son,  so  he  never 
hath  been  a father.  It  is  this  Lord  and  Sovereign  Arbiter  of  all 
things  whom  we  Mussulmans  are  bound  to  serve  and  adore  ; 
so  that  none  among  us  may  deviate  from  this  article,  but  every 
one  must  imprint  it  deeply  in  his  heart ; for  it  is  unquestionable. 

We  must  believe  from  our  hearts  and  confess  with  our 
mouths  that  the  Most  High  God,  after  having  revealed  him- 
self to  mankind  by  his  ancient  prophets,  sent  us 
at  length  his  Elected,  the  blessed  Mahomet,  with  Prophet  Ma- 
the  sacred  and  divine  law,  which  through  his  Koifn 
grace  he  had  created,  the  which  is  contained  in 
the  venerable  Koran,  that  hath  been  from  him  remitted  unto 
us.  By  this  holy  law  it  is  that  God  hath  abolished  all  the 
preceding  ones,  and  hath  withdrawn  from  their  doubts  and 


132 


RELIGIOUS  TENETS,  &C. 


errors  all  nations  and  people,  in  order  to  guide  them  to  a firm 
and  lasting  state  of  happiness.  Wherefore  we  are  obliged 
-exactly  to  follow  the  precepts,  rites,  and  ceremonies  thereof, 
and  to  abandon  every  other  sect  or  religion  whatsoever,  whe- 
ther instituted  before  or  since  this  final  revelation.  By  this 
article  we  are  distinguished  and  separated  from  all  sorts  of 
idolatry,  lying  rhapsodies,  and  false  prophecies,  and  from  all 
those  sects,  societies,  and  religions  different  from  ours,  which 
are  either  erroneous,  abrogated,  or  exaggerated,  void  of  faiUi, 
and  without  truth. 

We  must  firmly  believe  and  hold  as  a certainty,  that,  ex- 
cept God  himself,  who  always  was  and  always  shall  be,  every 
thing  shall  one  day  be  annihilated,  and  that  the 
and  ^^predesd-  death  shall  take  to  himself  the  souls  of 

nation.  mortals  destined  to  a total  and  universal  extinc- 

tion,* by  the  command  of  God,  our  powerful 
Lord  and  Master,  who  was  able  and  hath  vouchsafed  to  pro- 
duce out  of  nothing,  and  in  fine  to  set  in  form  this  universal 
world,  with  all  things  therein  contained,  both  good  and  evil, 
sweet  and  bitter ; and  hath  been  pleased  to  appoint  two  angels, 
the  one  on  the  right,  and  the  other  on  the  left,  to  register  the 
actions  of  every  one  of  us,  as  well  the  good  as  the  bad,  to  the 
end  that  judicial  cognizance  may  be  taken  thereof,  and  sen- 
tence pronounced  thereupon,  at  the  great  day  of  judgment.  It 
is  therefore  necessary  to  believe  predestination : but  it  is  not 
permitted  to  discourse  thereof  to  any  whomsoever,  till  after 
being  perfectly  well  versed  in  the  study  of  our  written  law, 
viz.  the  Koran,  and  of  our  Sonnah,  which  is  our  oral  law. 
Seeing  then  all  things  are  to  have  an  end,  let  us  do  good 
works,  and  deport  ourselves  so  that  we  may  live  for  ever. 

We  must  truly  and  firmly  believe  and  hold  as  certain  and 
assured,  the  interrogation  of  the  sepulchre,  which  will  after 

The  interro-  death  be  administered  to  every  one  of  us  by  two 
gation  in  the  angels  upon  these  four  important  questions ; — 
1.  Who  was  our  Lord  and  our  God  ? 2.  Who 

was  our  prophet  ? 3.  Which  was  our  religion  ? 4.  On  what 

side  was  our  Keblah  ?-  He  who  shall  be  in  a condition  to 
make  answer,  that  God  was  his  only  Lord,  and  Mahomet  his 
prophet,  shall  find  a great  illumination  in  his  tomb,  and  shall 
himself  rest  in  glory.  But  he  who  shall  not  make  a proper 
answer  to  these  questions,  shall  be  involved  in  darkness  until 
the  day  of  judgment. 

* Notwithstanding  this  annihilation,  it  is  taught  in  the  Koran  that  all 
intelligent  creatures  will  be  reproduced  again  at  the  resurrection. 


Inner  Court  of  the  Temple  of  Mecca,  p.  124. 


OF  THE  MAHOMETANS. 


133 


We  must  heartily  believe  and  hold  as  certain,  that  not  only 
shall  all  things  one  day  perish  and  be  annihilated,  viz.  angels, 
men,  and  devils,  hut  likewise  this  shall  come  to  future 

pass  at  the  end  of  the  world,  when  the  angel  dissolution.^^^ 
Israfil  shall  blow  the  trumpet  in  such  sort,  that 
except  the  sovereign  God  none  of  the  universal  creation  shall 
remain  alive  immediately  after  the  dreadful  noise,  which  shall 
cause  the  mountains  to  tremble,  the  earth  to  sink,  and  the  sea 
to  be  changed  to  the  colour  of  blood.  In  this  total  extinction, 
the  last  who  shall  die  will  be  Azarael,  the  angel  of  death  5 
and  the  power  of  the  Most  Fligh  God  will  be  evidently  mani- 
fested. 

We  are  obliged  cordially  to  believe,  and  to  hold  for  certain, 
that  the  first  before  all  others  whom  God  shall  revive  in  hea- 
ven shall  be  the  angel  of  death ; and  that  he  -yi  f • 
will  at  that  time  recall  all  the  souls  in  general,  j-esuri^ctioi^^^ 
and  reunite  them  to  the  respective  bodies  to 
which  each  belonged;  some  of  which  shall  be  destined  to 
glory,  and  others  to  torment.  But,  upon  earth,  the  first  v/hom 
God  will  raise  shall  be  our  blessed  prophet  Mahomet.  As 
for  the  earth  itself,  it  shall  open  on  all  sides,  and  shall  be 
changed  in  a moment ; and  by  God’s  command  fire  shall  be 
kindled  in  every  part  thereof,  which  shall  be  extended  to  its 
utmost  extremities.  God  will  then  prepare  a vast  plain,  per- 
fectly level,  and  of  sufficient  extent  to  contain  all  creatures 
summoned  to  give  an  account  of  their  past  conduct.  May  this 
solemn,  definite,  and  irrevocable  judgment  awaken  us  from 
our  security;  for  to  nothing  that  hath  been  created  shall 
favour  be  showed.  Every  soul  shall  be  judged  there  by  the 
same  rule,  and  without  exception  of  persons. 

We  must  believe  from  our  hearts,  and  hold  for  certain,  that 
there  shall  be  a day  of  judgment,  whereon  God  shall  ordain 
all  nations  to  appear  in  a place  appointed  for 
this  great  trial,  of  sufficient  vastness  that  His  . 

Majesty  may  there  be  evident  in  splendour.  It  ^ 
is  in  this  magnificent  and  spacious  station  that  the  universal 
assembly  of  all  creatures  shall  be  made,  about  the  middle 
of  the  day,  and  in  the  brightness  of  noon ; and  then  it  is,  that 
accompanied  by  his  prophet,  (Mahomet,)  and  in  the  presence 
of  all  mankind,  God  shall  with  justice  and  equity  judge  all 
the  nations  of  the  earth  in  general,  and  every  person  in  par- 
ticular. To  this  effect,  every  one  of  us  shall  have  a book  or 
catalogue  of  our  actions  delivered  to  us ; that  of  the  good  in 
such  wise  that  it  shall  be  received  and  held  in  the  right  hand; 
that  of  the  wicked,  so  that  it  shall  be  received  and  held  in  the 
12 


134 


RELIGIOUS  TENETS,  &C. 


left  hand.  As  to  the  duration  of  that  day,  it  shall  be  as  long 
as  the  continuance  of  the  present  age.  This  shall  be  a day 
of  sighs  and  griefs,  a day  of  tribulation  and  anguish,  when 
the  cup  of  sorrow  and  misery  must  be  drunk  up,  even  the 
very  dregs  thereof.  But  this  is  what  shall  be  particularly  ex- 
perienced by  the  ungodly  and  the  perverse ; every  thing  shall 
present  to  them  ideas  of  sorrow  and  affliction.  To  them 
every  thing  shall  become  aloes  and  bitterness.  They  shall 
not  obtain  one  moment  of  repose.  They  shall  behold  nothing 
that  is  agreeable,  nor  hear  one  voice  that  shall  delight  them  i 
their  eyes  shall  see  nothing  but  the  torments  of  hell ; their 
ears  shall  hear  nothing  but  the  cries  and  bowlings  of  devils; 
and  their  terrified  imaginations  shall  represent  unto  them 
nothing  but  spectres  and  tortures. 

We  are  bound  to  believe,  and  hold  as  certain,  that  our 
venerable  prophet  Mahomet  shall  with  success  intercede  for 
, his  people  at  the  great  day  of  examination.  This 
intercesTSn.^  intercession  ; but  at  the  second, 

God  will  be  entirely  relented,  and  all  the  faith- 
ful Mussulmans  shall  be  transported  into  a state  of  glory, 
while  not  one  excuse  or  supplication  in  behalf  of  other  na- 
tions shall  be  accepted.  As  to  the  greatness  of  pain  which 
those  among  us  are  to  undergo,  who  have  been  offenders  by 
transgressing  the  precepts  of  the  Koran,  it  is  known  to  God 
alone,  as  there  is  none  but  Him  who  exactly  knoweth  how 
long  the  same  is  to  continue,  whether  its  duration  shall  be 
more  or  less  than  that  of  the  examination  or  judgment.  But 
to  us  it  belongeth  to  shorten  its  continuance  by  good  works, 
by  our  charity,  and  by  all  the  endeavours  we  are  capable 
of 

We  must  sincerely  believe,  and  hold  as  a certainty,  that  we 
must  every  one  of  us  give  up  our  accounts  before  God,  con- 

The  future  cerning  the  good  and  evil  we  have  transacted  in 
compensation  this  world.  All  who  have  been  followers  of 
at  the  last  Mahomet  shall  be  before  all  others  summoned 
judgment.  examination,  because  they  it  will  be  who 

shall  bear  witness  against  all  other  strange  nations.  It  shall 
come  to  pass  on  that  day,  that  God  will  take  away  out  of  the 
balance  of  him  who  has  slandered  his  brother  some  of  the 
good  works,  and  put  them  unto  that  of  him  who  hath  been 
slandered;  and  if  the  slanderer  is  found  to  have  no  good 
works,  he  will  then  deduct  from  the  punishment  of  the  slan- 
dered, to  include  them  in  the  list  of  those  of  the  slanderer, 
insomuch  that  his  great  justice  will  be  fully  manifest.  At 
least,  then,  that  we  may  not  run  the  hazard  of  this  terrible  com- 


OF  THE  MAHOMETANS. 


las 

pensation,  let  us  not  think  of  wronging  others,  or  of  dimin- 
ishing their  substance,  their  honour,  or  their  good  name. 

We  must  believe  from  the  heart,  and  confess  with  the 
mouth,  that  all  our  actions,  good  and  bad,  shall  one  day  be 
weighed  in  the  balance,  the  one  against  the  other,  of  the  Ba- 
insomuch  that  those  whose  good  works  outweigh  lance,  and  of 
their  bad  shall  enter  into  Paradise ; and  that,  on  Purgatory, 
the  contrary,  they  whose  bad  works  shall  outweigh  their  good, 
shall  be  condemned  to  the  flames  of  hell.  And  for  those 
whose  scales  shall  be  equally  poised,  because  the  good  they 
have  done  is  equivalent  to  the  evil,  they  shall  be  detained  in  a 
station  situate  in  the  middle,  between  paradise  and  hell,  where 
consideration  will  be  made  both  of  their  merits  and  of  their 
demerits,  since  besides  their  being  confined  in  that  place,  they 
shall  have  no  punishment  inflicted  on  them,  nor  shall  they 
enjoy  any  part  of  the  glory  ordained  for  the  beatified  righteous. 
It  is  true,  that  all  those  among  that  number  who  are  Mussul- 
mans shall  be  at  length  released  from  their  captivity,  and  shall 
be  introduced  into  Paradise  at  the  second  intercession  of  our 
blessed  prophet  Mahomet,  whose  great  compassion  will  be 
signalized  by  his  engaging,  in  order  to  our  redemption,  to 
supplicate  the  power  and  the  mercy  of  the  Most  High,  as  well 
as  his  justice,  already  satisfied  by  the  long  captivity  of  the 
criminals.  Wherefore,  let  us  from  henceforward  weigh  our 
good  works,  to  the  end  that  we  may  assiduously  strive  to 
increase  their  weight,  and  that  they  may  have  the  advantage 
over  the  bad. 

We  are  obliged  to  believe  from  our  hearts,  and  to  hold  as 
assured,  that  all  mankind  in  the  world  must  pass  one  day  over 
the  Sharp-edged  Bridge,  whose  length  shall  be 
equal  to  that  of  this  world,  whose  breadth  shall  edged  Bridg^ 
not  exceed  that  of  one  single  thread  of  a spi-  and  the  una 
der’s  web,  and  whose  height  shall  be  proper-  voidable  pas- 
tionable  to  its  extent.  The  righteous  shall  pass  thereof, 
over  it  swifter  than  a flash  of  lightning ; but  the  impious  and 
the  ungodly  shall  not,  in  as  much  time  as  the  present  age 
shall  endure,  be  able  to  surmount  the  difficulties  thereof,  and 
that  through  the  want  of  good  works.  For  which  reason, 
they  shall  fall  and  precipitate  themselves  into  hell-fire,  in  com- 
pany with  the  infidels  and  blasphemers,  with  those  of  little 
faith  and  bad  conscience,  who  have  done  few  deeds  of  charity, 
because  they  were  void  of  virtue.  There  shall  be  some 
among  the  good,  notwithstanding,  whose  passage  shall  be 
lighter  and  swifter  than  that  of  many  others,  who  shall  therein 
meet  with  temptations  and  obstructions  from  every  precept 


136 


RELIGIOUS  TENETS,  &C. 


which  they  shall  have  ill-observed  in  this  life.  Good  God ! 
how  dreadful  to  our  sight  will  this  formidable  bridge  appear ! 
What  virtue,  what  secret  grace  from  the  Most  High,  shall  we 
not  need  to  be  enabled  to  pass  over  it? 

We  are  to  believe,  and  to  hold  for  a certainty,  that  God  did 
create  a Paradise,  which  he  prepared  for  the  blessed,  from 

Paradise  among  the  number  of  the  faithful,  by  which  aro 
meant  the  followers  of  the  true  religion,  and  of 
our  holy  prophet  Mahomet ; where  with  him  they  shall  be 
placed  in  perpetual  light,  and  in  the  enjoyment  of  heavenly 
delights ; for  ever  beautiful  in  the  vigour  of  their  age,  and 
brighter  than  the  sun  ; and  where  they  shall  be  found  worthy 
to  contemplate  and  adore  the  face  of  the  Most  High  God.  As 
for  those  who  shall  be  detained  in  the  tortures  of  hell,  to  wit, 
the  sinners  and  transgressors,  who  have  nevertheless  believed 
in  one  only  God,  they  shall  be  released  at  the  second  inter- 
cession of  the  prophet,  by  whom  they  shall  immediately  be 
washed  in  the  sacred  laver,  from  whence  being  come  forth 
whiter  than  snow,  and  more  refulgent  than  the  sun,  they  shall, 
with  the  rest  of  the  blessed,  behold  themselves  seated  in  para- 
dise, there  to  enjoy  all  the  glory  they  can  desire.  This  is 
what  shall  befall  the  body  composed  of  clay ; and  what  then 
shall  be  the  state  of  our  souls  ? To  the  which  it  shall  be 
granted  eternally  to  behold  the  light  and  brightness  of  the 
divine  majesty.  Let  us  then  endeavour  to  do  works  of  such 
a character,  that  we  may  have  no  cause  to  fear  hell-fire.  Let 
us,  I say,  chiefly  apply  ourselves  to  good  works,  let  us  not  re- 
fuse to  exert  our  utmost  strength  in  the  exact  observation 
thereof,  and  of  the  fast  of  our  venerable  month  of  Ramadan, 
and  of  the  prayers  and  cerem.onies  which  are  ordained ; and 
let  us  not  defraud  the  poor  of  a tenth  of  all  our  goods. 

We  must  sincerely  believe,  and  hold  for  certain,  that  there 
is  a hell  prepared  for  the  unrighteous,  the  refractory  trans- 

Hell  gressors  of  the  divine  law,  accursed  of  God  for 

their  evil  works,  and  for  whom  it  would  have 
been  better  had  they  never  have  been  born,  and  to  have  never 
seen  the  light  of  day.  It  is  for  such  as  those  that  a place  of 
torment  is  appointed,  or  rather  a fire  which  burneth  without 
touching  them,  a fire  of  ice  and  north  winds,  where  there 
shall  be  nothing  but  snakes  and  serpents,  with  other  venomous 
and  ravenous  creatures,  which  shall  bite  them  without  de- 
stroying them,  and  shall  cause  them  to  feel  grievous  pains. 
That  place  shall  be  the  abode  of  the  impious  and  of  the  devils, 
where  these  shall,  with  all  sorts  of  cruelty  and  rage,  inces- 
santly torture  those ; and  lest  the  sense  of  their  pain  should 


OF  TUB  MAHOMETANS. 


137 


cause  them  to  relent,  a new  skin  shall  continually  succeed  in 
the  stead  of  that  which  has  been  burned  or  mortified.  It  is 
for  us  Mussulmans  to  conceive  and  entertain  a just  horror  of 
this  detestable  place ; such  reflections  are  the  duty  of  all  God’s 
servants.  As  for  those  others  who  have  declared  war  against 
our  religion,  they  shall  one  day  feel  the  torments  of  hell.  Let 
us  all  dread  this  punishment  and  these  frightful  terrors.  Let 
us  confirm  our  faith  by  the  sentiments  of  our  hearts,  and  by 
the  confession  of  our  tongues,  and  let  us  engrave  it  in  the  bot- 
tom of  our  souls. 

It  belongs  to  this  place  to  give  some  account  Mahometan 
of  the  Mahometan  Liturgy.  The  following  ab-  Liturgy, 
stract  is  from  the  Turkish  Catechism. 

The  religion  of  the  Ishlamites  contains  six  chief  princi- 
ples. 

The  first  is  the  confession  of  the  true  God,  and  consists  in 
believing  that  there  is  but  one  true  and  eternal  God,  and  that 
Mahomet  is  his  apostle. 

The  second  is  the  regular  practice  of  ablution  and  purifi- 
cation. 

The  third  is  a regular  observation  of  the  prayers,  as  pre- 
scribed. 

The  fourth  is  giving  alms. 

The  fifth  is  the  fast  of  the  month  of  Ramadan. 

The  sixth  is  the  pilgrimage  of  Mecca,  from  which  no  Mus- 
sulman can  be  dispensed,  if  able  to  perform  it. 

As  to  the  purifications  which  are  prescribed,  Ablutions, 
seven  different  sorts  of  water  may  be  used  in 
them : viz.  rain-water,  sea,  river,  well,  spring,  snow,  and  hail- 
water. 

There  are  three  sorts  of  ablutions  and  purifications. 

The  first,  which  is  called  Gasl,  is  a kind  of  immersion. 
The  second,  named  Wodou,  concerns  particularly  the  hands 
and  feet.  The  third  is  made  with  earth  or  gravel,  instead  of 
water. 

Three  rules  are  to  be  observed  in  this  ablution  of  the  body. 
First,  those  who  do  it  must  resolve  to  please  God.  .... 
Secondly,  all  the  dirt  of  the  body  must  be  washed  ' 

off.  Thirdly,  the  water  must  touch  the  whole 
skin,  and  all  the  hair  of  the  body. 

The  Sonna,  which  is  the  Oral  Law  of  the  Mahometans,  re- 
quires five  things  more.  First,  that  the  usual  form  “ In  the 
name  of  God,”  &c.  be  recited.  Second,  that  we  should  wash 
the  palms  of  our  hands  before  the  jugs  be  emptied  into  the 
washing  place.  Third,  that  before  the  prayers,  some  expia- 
12* 


138 


RELIGIOUS  TENETS,  &C. 


tion  lustration  should  be  made  with  peculiar  ceremonies. 
Fourth,  that  to  take  off  all  dirt,  the  skin  should  be  rubbed  with 
the  hand.  Fifth,  that  all  this  be  continued  to  the  end  of  the 
ablution. 

Purification  Six  things  are  to  be  considered  in  this  kind  of 
called  Wo-  purification.  1.  It  must  be  performed  with  an  in- 
tention  to  please  God.  2.  The  whole  face  is  to  be 
washed.  3.  The  hands  and  arms  up  to  the  elbow.  4.  Some 
parts  of  the  head  are  to  he  rubbed.  5.  The  feet  and  heels  are 
to  be  made  clean.  6.  The  ceremonies  prescribed  must  be  ex- 
actly complied  with. 

Besides  which,  the  ten  institutions  of  the  Sonna  must  be 
followed.  1.  The  form  “ In  the  name  of  God,”  &c,  must  be 
used.  2,  The  palms  of  the  hands  washed  before  the  jugs  be 
emptied  into  the  washing  place.  3.  The  face  cleaned.  4. 
Some  of  the  water  drawn  up  the  nostrils,  5.  The  whole  head 
and  ears  rubbed.  6.  Thick  and  long  beards  must  he  parted, 
to  be  better  cleaned.  7.  The  toes  washed  one  after  the  other, 
each  singly.  8.  The  right  hand  and  foot  to  be  washed  before 
the  left.  9.  All  these  things  must  be  repeated  thrice.  iO.  There 
must  be  no  intermission  in  this  performance. 

Purification  Four  rules  are  prescribed  in  this  purification, 
with  Earth  or  1,  It  must  be  performed  with  an  intention  to 
Gravel.  please  God.  2.  The  face  ought  to  be  well  rub- 

bed. 3.  The  same  is  to  he  done  to  the  hands  and  arms,  and 
elbows,  and  to  the  feet.  4.  The  said  order  must  be  exactly 
kept. 

Add  to  this  the  precepts  of  the  Sonna.  1.  The  form  in  the 
name  of  God,  &c.  must  be  recited.  2.  The  right  hand  must 
be  rubbed  before  the  left,  and  so  of  the  feet.  3.  There  must 
be  no  intermission  in  this  rite. 

I.  Thirteen  rules  are  prescribed  concerning  prayers.  1.  The 
intention,  2,  The  greatness  of  the  names  of  God.  3.  The 

Prayers  form  of  the  unity  of  God,  God  is  great,  <^'C.  4.  The 

right,  or  straight  position  of  the  body ; which  is,  the 
feet  are  close  together,  the  hands  raised  up  to  the  head,  or  join- 
ed and  laid  upon  the  breast,  or  each  apart  upon  the  knees,  bend- 
ing the  body.  The  adoration  is  made  with  the  face  to  the 
ground,  sitting  with  their  hands  upon  their  thighs,  they  say, 
Lord  accept  of  our  standing,  bending,  adoring,  and  sitting. 
5.  Reading  the  first  chapter  of  the  Koran,  which  is  as  highly 
Talued  by  Mussulmen  as  the  Lord’s  prayer  by  Christians.  6. 
Bowing  the  body  towards  the  earth.  7.  Raising  from  that  first 
bowing.  8.  A second  adoration  or  prostrating  with  the  face  to 
the  ground.  9.  Sitting  down.  10.  A second  sitting  down.  11. 


OF  THE  MAHOMETANS. 


m 


The  second  form  about  Mahomet,  the  first  was  about  God 
himself.  12.  The  words  of  it,  which  are  to  be  repeated.  13. 
The  observing  punctually  each  of  these  in  their  order. 

II.  The  Sonnoj  requires  four  things  more.  1.  That  the 
people  be  invited  to  prayers.  2.  That  this  invitation  be  re- 
peated with  a form  not  much  different.  3.  The  first  confession 
about  God.  4.  The  words  or  form  of  prayer  of  that  confession. 

III.  Five  dispositions  are  necessary  for  prayer.  1.  The 
body  must  be  entirely  clean.  2.  It  must  be  decently  clad. 

3.  In  a clean  place,  so  as  to  contract  no  uncleanness.  4.  At 
the  exact  time  appointed.  5.  Not  forgetting  the  Kebla,  which 
is  turned  towards  Mecca. 

IV;  There  are  also  five  sorts  of  prayers  to  be  said  daily. 
1.  At  noon  with  four  inclinations  of  the  body.  2.  In  the  af- 
ternoon with  four  also.  3.  I»the  evening  with  three.  4.  In 
the  night  with  four.  5.  In  the  morning  with  two  only.  In 
all  seventeen  for  the  whole  day.  Travellers  may  without  sin 
reduce  them  to  eleven. 

Some  alms  are  left  to  the  free  choice  of  every 
individual,  others  are  prescribed  by  the  law.  We 
shall  now  treat  of  the  latter. 

I.  Alms  are  given  out  of  five  sorts  of  goods: — 1.  Of  cattle, 
camels,  oxen,  sheep.  2.  Of  money.  3.  Of  corn.  4.  Of  other 
fruits  of  the  earth.  5.  Of  goods  in  trade. 

II.  Six  conditions  are  required  in  the  giver: — 1.  He  must 
be  a Mussulman,  that  is,  a true  believer.  2.  A freeman.  3. 
The  lawful  possessor  of  what  he  is  to  give  away  ; for  it  is  an 
injustice,  and  not  charily,  to  give  what  does  not  belong  to  us. 

4.  His  patrimony  must  be  increased.  As  riches  increase, 
alms  should  increase  at  two  and  a half  per  cent.  Those  who 
have  not  twenty  pieces  of  gold,  nor  two  hundred  in  silver,  nor 
five  camels,  nor  thirty  oxen,  nor  thirty  sheep,  are  not  obliged 
to  give  alms.  5.  He  must  have  been  in  possession  about  a 
year,  at  least  eleven  months,  without  pawning  it.  6.  He 
must  not  give  his  working  cattle,  but  one  of  those  which  are 
at  grass,  b^ecause  alms  are  to  be  given  from  that  which  is  not 
necessary. 

HI.  The  same  conditions  are  required  for  alms  of  money, 
corn,  other  fruits  of  the  earth,  &c. ; only  about  corn  and  fruits 
it  is  to  be  observed,  1.  That  they  must  growfrom  our  labour, 
as  sowing,  &c.  2.  They  must  have  been  laid  up  in  our  store- 

rooms or  barns.  3.  There  must  be  a convenient  quantity  left, 
so  that  the  giver  may  not  be  reduced  to  want. 

IV.  But  we  must  chiefly  take  notice,  that  in  the  aforesaid 
alms  given  Iw  those  who  are  easy  in  their  circumstances  ; and 


140 


RELIGIOUS  TENETS,  &,C. 


Fasts, 


in  other  alms,  (if  that  name  can  be  given  to  a tax  annually 
levied  by  a capitation  at  the  end  of  the  fast  of  Ramadan,)  the 
first  and  best  principle  ought  to  be  the  intention  of  giving  this 
or  that  alms  as  a debt  which  we  are  obliged  to  pay. 

The  chief  first  of  the  Mahometans  is  that  of  Ramadan.  Af- 
ter it,  is  kept  the  feast  of  the  Great  Beirara.  The  little  Bei- 
ram  is  kept  on  the  tenth  of  the  month  Dilhazja, 
in  memory  of  Abraham’s  sacrifice. 

I.  Three  things  are  required  in  the  person  who  fasts,  to 
make  it  acceptable  to  God.  1,  He  must  be  a Mussulman. 

2.  At  an  age  of  ripeness ; fourteen  in  men,  twelve  in  women. 

3.  In  their  right  senses. 

II.  The  conditions  of  the  fast  are  five.  1.  An  intention  of 
the  heart  to  please  God.  2.  To  eat  nothing  in  the  day,  from 
sunrise  to  sunset.  3.  To  drinlc^othing  of  any  sort.  4.  To 
have  no  commerce  with  women,  not  even  by  kisses.  5.  Not 
to  throw  up  what  has  been  eaten,  which  supposes  both  that  the 
stomach  is  good,  and  that  no  excess  is  committed,  or  at  least 
nothing  taken  which  may  give  a disgust. 

In  performing  this  devout  ceremony,  five  things  are  com- 
manded by  Divine  institution.  1.  The  intention  and  religious 
. ^ vow  of  going  to  Mecca.  2.  Spending  a day  on 

of  Mount  Arafat,  which  is  done  on  the  ninth  day 

of  the  month.  3.  Shaving  the  head  in  the  Val- 
ley of  Mina.  They  throw  seven  stones  one  after  the  other  in 
the  Valley  of  Mina,  after  which  the  men  (not  the  women)  of- 
fer sheep,  goats,  oxen,  or  camels,  in  sacrifice ; then  shave  and 
pare  their  nails.  The  hair  and  parings  are  buried  in  that 
valley.  4.  To  go  seven  times  round  the  Caaba,  5.  To  run 
seven  times  between  Safa  and  Merva,  two  holy  places,  one 
hundred  and  eighty  cubits  distant  from  each  other.  At  first 
they  walk  slow,  then  run  faster  between  two  pillars ; then 
walk  again,  looking  on  all  sides  as  if  seeking  something  lost. 
This  is  to  represent  the  anxiety  of  Hagar,  when  she  endea- 
voured to  find  water  in  the  desert  for  her  son  Ishmael.  All 
these  ceremonies  were  in  use  long  before  Mahomet,  who  made 
them  an  essential  part  of  his  religion,  both  in  order  to  draw  in 
the  superstitious  inhabitant's,  and  to  make  this  law  seem  vene- 
rable for  its  antiquity. 

We  shall  now  enter  upon  the  manners  and  customs  of  civil 
life,  or  which  have  some  relation  to  the  religion  of  Mahomet. 

Precepts,  Du-  must  in  the  first  place  take  notice,  that  the 
ties  &c.  en-  Koran  contains  some  negative  precepts,  concern- 
joined  by  the  i^g  such  things  which  become  evil  or  scandalous 
Koran.  abuse  of  them.  Such  as  the  forbid- 


OF  THE  MAHOMETANS, 


141 


ding  of  wine,  and  other  intoxicating  liquors,  which  seems  en- 
forced in  several  passages  of  the  Koran ; for  instance,  in  the 
second  chapter,  in  which  Mahomet  says  expressly,  “ that  the 
sin  committed  by  drinking  wine,  is  much  greater  than  the  ad- 
vantage reaped  from  the  use  of  it ; and  in  the  fifth  chapter,  he 
reckons  wine  amongst  the  “ abominations  which  are  the  works 
of  Satan.”  Some  have  pretended  that  the  excess  only  is  for- 
bidden, but  the  general  opinion  is,  that  it  is  not  lawful  to  drink 
any  of  those  liquors,  and  that  whoever  drinks  even  the  small- 
est quantity  commits,  a sin.  Those  who  have  performed  the 
pilgrimage  of  Mecca  are  the  most  scrupulous  in  this  point, 
and  will  neither  drink  any  wine  nor  make  it,  buy  nor  sell  it, 
nor  the  implements  to  make  it,  in  order  to  live  by  the  profits 
of  such  a traffic.  Yet  all  the  Mahometans  are  not  so  exact  in 
observing  this  law ; and  when  reproached  with  the  breach  of 
it  by  Christians,  they  have  recourse  to  recrimination,  and  up- 
braid us  with  our  violation  of  the  Gospel  precepts. 

Some  Mussulmen  have  doubted  whether  coffee  be  not  com- 
prehended under  the  general  denomination  of  intoxicating  li- 
quors ; because,  they  say,  it  disturbs  the  imagination  of  those 
who  use  it.  It  is,  however,  undoubted,  that  coffee,  though  now 
universally  allowed  in  Mahometan  countries,  has  been  here- 
tofore forbidden,  and  is  now  used  by  mere  toleration,  not  by 
religious  permission ; nevertheless,  very  few  abstain  from  the 
use  of  it.  The  scrupulous  Mahometans  are  still  more  averse 
from  tobacco,  both  because  it  has  the  same  effect  as  wine  and 
brandy,  and  also  on  account  of  a pretended  prophecy  of  Ma- 
homet, that  “in  the  latter  days  some  shall  call  themselves 
Mussulmen,  without  being  really  such,  who  will  suck  in 
through  a pipe,  and  blow  out  the  smoke  of  a plant  called  to- 
bacco.” This  qualification  of  false  brethren  could  not  but 
render  tobacco  odious  to  scrupulous  people;  yet  the  constant 
practice  is  to  introduce  coffee  and  tobacco,  without  which  no 
entertainment  is  thought  completely  polite  in  the  east ; and 
the  Persians  in  particular  say,  that  tobacco  is  to  coffee,  what 
salt  is  to  meat. 

The  same  rigorists  condemn  also  the  use  of  opium,  or  heng, 
or  treacle,  although  nothing  be  more  common.  The  Koran 
does  not  mention  tobacco,  nor  opium,  nor  heng,  but  as  they 
produce  the  same  effects  as  wine,  they  are  apt  to  cause  quar- 
rels, neglect  of  duty,  several  irregularities,  and  shameful  dis- 
orders ; all  these  reasons  prove  the  necessity  of  abstaining 
from  all  such  liquors  or  drugs.  Upon  the  same  account,  the 
Jews,  from  whom,  and  from  the  ancient  Arabians,  the  Magi, 
and  the  Christians,  Mahomet  has  borrowed  many  of  his  reli- 


142 


RELIGIOUS  TENETS,  &C. 


gious  precepts,  did  not  allow  the  priests  to  drink  wine  wh«i 
they  Avere  to  officiate  in  their  turn. 

The  second  and  fifth  chapters  of  the  Koran  forbid  also 
games  of  hazard,  under  the  general  denomination  of  Al  Mai- 
Games  of  ’^^hich  strictly  means  the  art  of  divination  by 
Hazard  _for-  arrows.  We  must  observe  that  this  kind  of  witch- 
bidden.  craft  is  very  like  Rhahdomancy,  that  is,  the  art 

of  divination  by  rods,  and  is  mentioned  in  the  Prophecy  of 
Ezekiel,  chap.  21,  verse  26,  which  is  an  evident  proof  that 
both  the  Arabians  and  their  neighbours  undertook  no  affair  of 
moment  without  consulting  their  arrows.  Mahomet  forbade 
all  these  customs,  with  an  intent,  as  he  said,  to  take  away  all 
superstition ; but  others  have  been  substituted  for  them. 

The  Mahometans  were  likewise  prohibited,  under  the  name 
of  superstition,  to  remove  all  occasions  of  quarrels  and  cheat- 
ing, which  generally  accompany  games  of  hazard.  However, 
in  this  instance,  the  civil  law  enforces  the  authority  of  Maho- 
met and  of  the  Koran,  insomuch  that  games  of  hazard  are  in 
disrepute,  and  the  testimony  of  those  who  are  addicted  to  them, 
is  of  no  force  in  courts  of  justice;  at  least  it  is  pretended,  that 
such  witnesses  may  be  rejected. 

The  majority  of  the  Mahometan  doctors  allow  the  game  of 
chess,  as  depending  Avholly  upon  industry  and  skill ; but  they 
forbid  playing  too  long  at  it,  or  for  money,  or 
Chess  al-  laying  wagers  about  it,  or  at  the  hours  appointed 
owed.  prayer.  These  restrictions  are  observed 

more  exactly  by  the  Turks,  than  by  the  Persians  or  Moguls. 
Some  are  of  opinion,  that  Mahomet  forbids  chess  under  the 
name  of  images,  because  amongst  the  Arabians,  as  with  us, 
most  of  the  pieces  represent  men,  elephants,  horses,  camels, 
&c. ; others  think  that  Mahomet  put  that  restraint  only  upon 
the  pawns,  which  in  Turkey  are  made  quite  plain.  The  Ma- 
hometans, however,  generally  abstain  from  gaming  more 
easily  than  from  wine,  and  chiefly  in  Persia,  where  drunken- 
ness prevails  as  much  as  in  some  European  countries. 

This  subject  naturally  leads  us  to  give  an  account  of  the  di- 
versions and  exercises  used  by  the  Mahometans  : but  we  shall 
Puppet-shows,  only  mention  those  which  have  some  relation  to 
Jugglers,  &c.  religion,  according  to  the  good  or  bad  use  made 
allowed.  them,  or  which  even  are  admitted  as  a part  of 

their  religious  ceremonies.  Amongst  these  are  puppet-shows, 
with  which  the  Turks  entertain  their  guests  in  private  after 
their  meals,  notwithstanding  Mahomet’s  prohibition  of  images. 
This  diversion  is  publicly  exhibited  in  the  Ramadan  when  the 
hour  of  fasting  is  past;  for  then  they  allow  themselves  as 


OF  THE  MAHOMETANS. 


143 


much  sensual  pleasure  as  the  Christians  do  in  the  Carnival,  or 
the  Heathens  during  the  solemnity  of  their  Saturnalia,  the  two 
last  days  of  which  were  spent  in  puppet-shows. 

They  have  also  jugglers,  quacks,  and  public  dancers  of 
both  sexes,  called  tchinguis ; and  although  the  Turks,  Per- 
sians, and  Moguls,  look  upon  dancers  by  profession  as  people 
of  loose  lives  and  morals,  yet  it  must  be  owned,  that  those 
disorders  are  not  always  the  consequence  of  dancing,  and 
several  nations  have  made  use  of  it  in  their  religious  worship. 
Nothing,  therefore,  but  the  abuse  has  rendered  dancing  con- 
temptible amongst  the  Mahometans,  who  nevertheless  admit 
it  in  their  religion,  as  appears  by  the  turnings  of  their  der- 
vises,  which  the  majority  of  travellers  represent  as  a solemn 
act  of  worship  performed  every  Tuesday  and  F riday.  The 
superior  of  these  dervises  preaches  a sermon  on  some  text  of 
the  Koran,  which  is  followed  by  some  prayers  out  of  the  same 
book,  sung  by  all  of  them  together  ; then,  having  made  a low 
bow  to  the  superior,  they  begin  to  dance,  or  turn  about,  whilst 
some  play  on  the  flute,  or  other  instruments.  This  ceremony 
was  invented  by  one  Mewlana,  whom  the  dervises  honour  as 
a great  saint ; and  we  are  assured  by  Ricault,  that  this  man, 
whom  he  calls  Mevelava,  by  a miracle,  turned  fourteen  days 
together  without  resting  or  taking  any  nourishment,  whilst 
another  dervise,  named  Hamze,  his  companion,  played  on  the 
flute ; after  which  he  fell  into  an  ecstasy,  and  received  won- 
derful revelations,  and  was  very  instrumental  in  founding  the 
order  of  dervises.  The  flute  is,  they  think,  a sacred  instru- 
ment of  music,  sanctified  by  Jacob  and  other  holy  shepherds 
of  the  Old  Testament,  who  made  use  of  it ; yet  the  rigorists 
condemn  both  the  dance  and  instruments  of  music,  as  contrary 
to  religion. 

As  to  the  distinction  of  meats,  we  shall  only  add,  that  the 
Koran  in  several  places  forbids  blood,  and  the  flesh  of  beasts, 
which  have  been  either  offered  to  idols,  or  which  have  died 
naturally  ; and  some  Mussulmen  are  so  cautious  in  that  point, 
that  unless  the  butcher  pronounces  the  prayer  BismiWah,  or 
“ In  the  name  of  God,”  &c.  whilst  he  kills  any  beast,  they  do 
not  think  it  lawful  to  eat  of  it. 

Usury  is  also  condemned  in  the  second  chapter  of  the 
Koran,  and  ranked  amongst  the  most  enormous  sins.  Ma- 
homet does  not  allow  it,  as  the  Jews  do,  even  to- 
wards infidels.  Yet  there  are  some  Mussulmen,  derrmed^ 
who  are  usurers  and  extortioners,  and  give 
what  interpretation  they  think  fit,  in  order  to  elude  the  pre- 
cepts of  the  Koran,  as  too  many  Christians  do  with  respect  to 


141 


RELfGIOUS  TENETS,  &C. 


the  Gospel.  The  same  chapter  which  forbids  usury,  enjoins 
mercy  and  forbearance  with  a debtor  who  is  not  able  to  pay, 
without  depriving  himself  of  the  necessary  means  for  the  sub- 
sistence of  himself  and  family ; in  which  case,  Mahomet  or- 
ders his  followers  not  to  begin  any  prosecutions  for  such 
debts,  but  to  reckon  them  as  an  alms  given  to  the  debtor.  He 
may  have  borrowed  this  from  the  law  of  Moses  and  of  Christ, 
and  the  dictates  of  humanity  may  also  have  inspired  him  to 
make  that  law,  both  to  avoid  merciless  and  extortionate  law- 
suits, and  to  prevent  his  subjects  from  being  ruined.  Thus 
we  see  the  Romans,  who  lived  before  the  Gospel,  and  were 
but  little,  if  at  all,  acquainted  with  the  law  of  Moses,  had  such 
an  abhorrence  of  usury,  that  they  obliged  usurers  to  restore 
four  times  as  much  as  they  had  thus  unjustly  gained  ; whereas 
thieves  were  only  condemned  to  pay  double  what  they  had 
stolen.  Prudence  and  equity  convinced  them,  that  a usurer 
was  more  pernicious  to  society  than  a thief 

The  same  sentiments  of  humanity,  and  the  common  good 
of  society,  prompted  Mahomet  to  abolish  the  barbarous  custom 
of  the  Koreishites  and  other  Arabians,  of  biir^dng  girls  alive; 
which  they  pretended  was  in  order  to  prevent  the  shame 
which  they  might  cause  to  their  parents  by  an  evil  conduct, 
and  the  slavery  and  miseries  to  which  they  were  exposed. 
Moreover,  they  had  no  regard  for  women,  but  upon  account 
of  propagation  and  pleasure,  and  looked  on  their  birth  as  a 
misfortune,  their  death  a happiness  ; therefore,  when  a woman 
was  in  labour,  she  was  led  to  a grave,  and  if  delivered  of  a 
female  child,  it  was  thrown  in  and  buried. 

The  ceremony  of  marriage  is  in  high  esteem  amongst  the 
Mahometans ; yet  it  is  not  celebrated  in  the  presence  of  the 

Marriao-c  pi’i^sts,  nor  is  it  considered  an  act  of  religion, 

ccremonid.  with  the  Jews  and  Christians,  and  formerly 
with  the  Romans  and  Grecians.  The  Cadi,  or 
civil  judge,  gives  it  a sanction;  “as  to  an  act  purely  relating 
to  society,  which  is  not  valid  without  his  presence.  The  hus- 
band acknov/ledges  that  he  has  obliged  himself  to  marry  such 
a woman,  to  give  her  such  a dowry,  and  to  dispose  of  her  at 
pleasure  in  case  of  divorce.”  The  woman  is  not  present  at 
this  acknowledgment ; but  the  father,  or  some  of  the  relations, 
assist  at  it ; which  being  done,  the  husband  takes  possession 
of  his  wife,  who  is  brought  to  him  veiled  under  a canopy,  ac- 
companied by  friends,  relations,  slaves,  and  music. 

Ricault  says,  that  “ wives  are  not  jealous  of  concubines,  if 
they  be  not  deprived  of  the  right  which  they  claim,  and  the 
law  gives  them,  to  be  admitted  once  n week  to  their  husbands’ 


Procession  of  a Turkish  Wedding,  p.  145. 


■ 


% • 


OF  THE  MAHOMETANS. 


145 


beds.  On  failure  of  this,  they  may  demand  it  on  the  Thurs- 
day night  of  the  following  week,  and  even  go  to  law  with 
their  husbands  if  they  do  not  grant  it.  If  any  be  so  bashbal 
as  to  neglect  this  public  way  of  obtaining  justice,  they  en- 
deavour to  find  out  some  other  way  of  recompensing  them- 
selves for  their  loss.” 

The  majority  of  travellers  affirm,  that  the  Turks  have  a 
kind  of  half-marriage,  called  Cabin;  wffiich  consists  in  taking 
a wife  for  a time  limited.  This  agreement  is  made  before  the 
judge,  who,  in  the  presence  of  the  contracting  parties,  writes 
it  down,  and  the  stipulated  sum  of  money  is  paid  to  the  wo- 
man when  the  time  is  elapsed. 

The  Mahometans  are  allowed  to  make  use  of  their  female 
slaves ; and  here  we  must  take  notice,  first,  that  Mussulmen 
may  marry  women  of  any  religion,  the  tenets  of  which  are 
written ; and  secondly,  that  all  the  children,  -whether  by  wives 
or  slaves,  equally  inherit  their  father’s  property,  if  by  will  or 
otherwise  the  father  has  declared  them  free;  in  default  of 
which,  the  children  of  a slave  still  remain  slaves  to  the  eldest 
son  of  the  family. 

Thevenot  says,  “ That  the  Turks  never  marry  their  rela- 
tions, unless  they  are  more  distant  than  eight  generations,  and 
that  the  Mahometan  women  study  to  embellish  th  emselves  by  all 
the  arts  in  use  amongst  our  European  ladies ; false  hair,  paint, 
rich  clothes,  often  to  the  ruin  of  their  husbands  and  families. 

The  Koran  inveighs  strongly  against  adultery,  and  orders 
that  a husband,  who  accuses  his  wife  of  that  crime,  and  does 
not  prove  it,  shall  be  bastinadoed.  When  there  are  no  proofs 
nor  witnesses,  the  husband  swears  five  times,  that  what  he  al- 
leges is  true,  and  to  the  last  oath  adds  a curse,  wie-hinT  he 
may  be  cursed  by  God  and  men  if  he  lies  : on  the  other  side, 
the  woman  is  believed,  if  she  also  swears  five  times,  and  adds 
to  the  last  oath  a prayer,  desiring  God  to  destroy  her,  if  her 
husband  speaks  truth.  However,  if  the  adultery  be  fully 
proved,  the  husband  has  her  life  in  his  power,  and  if  revenge- 
ful, puts  her  in  a sack  full  of  stones,  and  drowns  her.  iJut 
then,  Tournefort  adds,  that  “they  arc  so  cautious  in  their 
amours,  that  few  die  in  the  water ; and  if  the  husband  spares 
their  lives,  they  are  happier  than  before,  because  she  is 
obliged  to  marry  her  gallant,  who,  if  a Christian,  must  em- 
brace Mahometanism  or  die.”  As  to  the  adulterer,  he  is  often 
condemned  to  ride  an  ass,  with  his  face  towards  the  tail,  v/hich 
he  holds  as  a bridle.  He  is  crowned  with  tripe  and  guts, 
and  has  a neckcloth  of  the  same,  and  at  last  is  bastinadoed 
uporx  the  reins  and  the  soles  of  ins  feet 
13 


146 


RELIGIOUS  TENETS,  6cC. 


We  must  not  omit  the  curious  particularities  related  by 
Ricault,  when  the  princesses  of  the  Ottoman  empire  are  mar- 
ried to  some  great  and  powerful  man ; this  pretended  honour 
is  the  effect  of  the  jealousy  which  the  emperors  of  Turkey 
conceive  of  their  power,  and  is  generally  the  forerunner  of 
their  ruin,  “ When  the  Grand  Seignior  is  apprehensive  of 
the  great  power  of  a bashaw,  he  makes  him  marry  one  of  his 
sisters,  or  relations,  under  pretence  of  conferring  upon  him  a 
greater  honour ; but  instead  of  being  greater,  he  becomes  the 
most  abject  slave  to  the  pride  and  tyranny  of  a woman,  who 
treats  him  like  a footman : yet  he  dares  not  refuse,  nor  seem 
to  undervalue  this  token  of  his  master’s  favour  : he  must  re- 
solve to  devote  himself  wholly  to  her,  and  renounce  all  his 
other  wives  or  slaves,  who  might  lay  claim  to  any  part  of  his 
love : if  he  has  already  an  amiable  wife,  and  children  by  her, 
who  engages  his  most  tender  affection,  he  is  obliged  to  turn 
her  out  of  his  house,  and  also  every  other  person,  who  might 
be  displeasing  to  this  Sultana,  although  unknown  to  him.  If, 
before  the  wedding,  she  sends  to  ask  of  him  money,  jewels,  or 
rich  furs,  he  must  send  them  to  her  with  an  expression  of 
pleasure  and  thanks;  this  is  called  Aghirlic.  He  is  moreover 
obliged  to  settle  upon  her  what  dowry  the  match-makers  are 
pleased  to  appoint.  This  dowry  or  cabin  being  stipulated 
before  a judge,  he  is  led  by  a black  eunuch  to  the  Sultana’s 
chamber,  to  give  her  thanks.  When  he  enters  the  room,  she 
draws  her  dagger,  and  haughtily  demands,  who  made  him  so 
bold  as  to  approach  her  ? He  answers  with  a profound  re- 
spect, and  shows  to  her  the  Emmery  Padschah,  or  the  Grand 
Seignior’s  order  for  the  wedding.  She  dien  rises,  receives 
him  with  mildness,  and  allows  him  to  entertain  her  with  more 
-familiarity ; then  a eunuch  takes  his  slippers,  and  places  them 
at  the  door,  as  a token  of  his  meeting  with  a kind  reception. 
A fev/  minutes  after,  the  Bashaw  makes  a low  bow  down  to  the 
ground,  and  drawing  back,  makes  a speech,  to  testify  how  happy 
he  thinks  himself  for  the  honour  she  intends  to  confer  upon  him. 
This  being  over,  he  stands  silent  in  a humble  posture,  with  his 
hands  across  his  breast,  till  she  orders  him  to  bring  her  some 
water.  He  obeys  readily,  and  kneeling,  presents  to  her  a water- 
cup  prepared  for  that  ceremony:  she  raises  a red  veil  embroider- 
ed with  gold  and  silver  flowers,  which  covered  her  face,  a.nd 
drinks : her  wnmen  immediately  bring  in  a low  table  on  which 
are  set  two  roasted  pigeons,  and  some  candied  sugar  on  a plate, 
or  a plate  of  sweetmeats.  The  gallant  desires  her  to  eat, 
which  she  refuses  till  he  has  made  her  some  rich  present. 
This  calms  her  anger,  overcomes  her  modc'Sty ; she  sits  down 


OF  THE  MAHOMETANSi.  147 

to  the  table,  graciously  receives  from  his  hand  the  leg  of  a 
pigeon,  and  having  eaten  some,  puts  into  his  mouth  a piece 
of  sugar,  then  rises,  and  goes  back  to  her  place : all  the  com- 
pany withdraw,  and  leave  the  newly  married  couple  alone  for 
the  space  of  an  hour,  that  he  may  freely  converse  with  her. 
Then  his  friends  come  with  instruments  of  music  playing ; 
they  invite  him  to  come  to  the  ante-chamber,  where  he  spends 
the  night  with  them  in  drinking  and  diversion : the  Sultana 
does  the  same  in  her  room  with  her  ladies.  At  last,  the  princess 
being  tired,  goes  at  break  of  day  to  lie  down  in  a bed  exqui- 
sitely rich,  well  perfumed,  and  every  way  fit  for  the  ceremony. 
A eunuch  gives  notice  to  her  husband  by  a sign,  and  intro- 
duces him  without  noise  into  the  bed-chamber.  He  puts  olT 
his  upper  garments,  kneels  for  some  time  at  the  feet  of  the  bed, 
then  growing  bolder,  raises  softly  the  covering,  softly  touches 
and  kisses  the  feet  of  the  princess,  and  slides  into  her  arms.  In 
the  morning,  his  friends  come  again  to  conduct  him  to  the  bath, 
and  his  spouse  presents  him  with  all  the  linen  requisite  in  that 
place.  After  this,  they  live  more  familiarly  within  doors ; but 
in  public,  she  is  more  reserved,  and  shows  her  superiority. 
She  wears  a changiar  or  dagger  by  her  side,  and  requires  of 
him  so  many  presents,  that  sooner  or  later  she  empties  his 
coffers.” 

Mahomet,  in  order  to  hinder  his  followers  from  putting  their 
wives  away  too  often,  expressly  forbids  the  taking  of  them 
again,  after  a third  repudiation,  unless  they  have  divorces, 
been  married  and  repudiated  by  another  man. 

This,  they  say,  has  had  so  good  an  effect,  that  very  few  Ma- 
hometans are  divorced  from  their  wives,  and  the  number  pf 
those  who  take  them  again  is  still  less. 

The  third  divorce  is  called  Ouch-talox;  which  Bespier  ex- 
plains three,  or  the  third  separation ; of  which  the  Turks  have 
three  different  sorts  made  before  the  Cadi,  and  registered  by 
him.  By  the  first,  the  husband  and  wife  are  parted  from  bed 
and  board ; she  receiving  from  him  a maintenance.  The  se- 
cond is  a total  separation  of  body  and  goods ; the  husband  must 
then  give  her  the  stipulated  dowry ; after  which,  she  has  no 
claim  to  his  person  nor  goods,  and  may  marry  another,  three 
lunar  months  after  the  divorce,  for  fear  she  should  be  with 
child ; in  which  case,  she  cannot  marry,  and  may  even  remain 
in  her  husband’s  house,  and  be  maintained  at  his  cost  till  she 
be  delivered.  The  Omh-talac  is  the  most  solemn  divorce,  but 
not  practised  by  the  Persians.  < 

The  women  do  not  enjoy  the  sume  privilege  of  parting  with 
their  husbands,  unless  for  want  of  necessaries,  as  rice,  cofTeo, 


RELIGIOUS  TENETS,  &ti 


ua 

wood,  money  to  go  to  the  bagnio,  flax  to  spin  their  clothes, 
which  the  law  supposes  they  are  industrious  enough  to  make. 

Children  come  next  under  our  consideration,  as  being  the 
fruits  of  matrimony.  They  become  members  of  Mahomet- 
anism by  circumcision,  which  they  derive  from  the  Ishmael- 
ites,  who,  as  well  as  the  Jews,  are  descended  from  Abraham, 
to  whom  God  gave  a particular  command  for  the  performance 
of  it. 

The  Turks  do  not  circumcise  their  children  till  they  are  full 
seven  years  old,  and  when  they  are  beyond  that  age,  they  do 
it  when  they  think  fit.  Chardin  assures  us,  that  the  Persians 
perform  this  ceremony  when  the  boys  are  five  or  six  years 
old ; but  the  Mahometan  doctors  say,  it  should  be  done  accord- 
ing to  the  rules,  at  thirteen,  because  Ishmael  was  circumcised 
at  that  age ; or  at  nine,  because  children  begin  then  to  dis- 
cern good  from  evil.  However,  this  is  not  performed  in  the 
same  manner  as  by  the  Jews ; it  is  done  by  a surgeon,  not  by 
a priest : God  ordained  it  as  a sign  or  seal  of  the  justice  ob- 
tained by  faith. 

The  day  of  circumcision  is  a day  of  joy  for  all  the  relations 
of  the  child.  He  is  carried  on  horseback,  with  kettle-drums 
and  tabors  sounding,  dressed  in  his  best  attire,  followed  by  his 
school  companions,  who  pronounce  aloud  some  passages  of 
the  Koran.  Being  brought  home,  he  is  directed  to  repeat  the 
profession  of  faith,  “ There  is  no  other  God  but  God,”  &c., 
holding  up  one  finger,  and  then  he  is  circumcised. 

When  a grown-up  person  embraces  Mahometanism,  he  is 
led  on  horseback,  carrying  in  his  left  hand  a dart,  with  the 
point  turned  towards  his  heart,  to  testify  that  he  will  rather 
suffer  himself  to  be  pierced  through  the  heart,  than  renounce 
his  new  religion ; but  Tournefort  says,  they  only  make  their 
new  converts  lift  up  a finger,  probably  out  of  contempt  for 
those  persons  who  leave  the  religion  in  which  they  were 
brought  up. 

Boys  have  a name  given  them  on  the  day  of  their  circum- 
cision, but  this  custom  is  also  subject  to  some  variations. 
Tournefort  says,  the  father  gives  what  name  he  pleases  to  his 
child  as  soon  as  it  is  born,  holding  him  in  his  arms,  and  lifting 
him  up  to  offer  it  to  God ; after  which,  he  puts  salt  into  his 
mouth,  and  gives  him  a name  with  a blessing.  Superstition 
creeps  in ; for  in  Persia,  several  names  taken  out  of  the  Koran 
are  huddled  together,  one  of  which,  drawn  by  an  infant,  is 
given  to  the  child. 

Some  Mahometans  do  not  look  upon  circumcision  as  an  in- 
dispensable act  of  religion,  nor  is  it  necessary  to  salvation; 


OF  THE  MAHOMETAN^ 


149 


whilst  others  think  that  this  ceremony  confers  inward  faith, 
and  that  God  will  not  hear  the  prayers  of  an  uncircumcised 
man,  Some  Mussulmen  are  of  opinion  that  the  circumcision 
of  the  father  has  an  influence  on  his  children,  and  that  it  con- 
tributes to  their  salvation. 

We  shall  conclude  this  subject  with  a few  remarks  on  tho 
birth  and  education  of  children.  When  the  children  of  princes 
and  great  lords  arc  born,  the  moment  of  their  birth  is  kept 
very  secret,  in  order  to  avoid  all  charms  and  witchcraft,  and 
to  prevent  astrologers  from  casting  their  nativity,  and  foretell- 
ing sinister  events.  The  Mahometans,  like  other  nations,  ad- 
mit of  adopted  children  ; and  it  is  very  common  amongst  tho 
Turks.  The  manner  of  doing  it,  is  to  make  the  adopted  per- 
son put  on,  and  go  through  the  shirt  of  the  person  who  adopts 
him.  This  adoption  is  called  Akhrat.  Next  to  the  chief 
points  of  religion,  beauty  and  strength  of  body  arc  in  the 
greatest  estimation  with  Mussulmen,  who  are  persuaded  a de- 
formed body  can  but  cover  a base  soul.  The  Indians  even 
pretend  that  such  bodies  are  prisons,  into  which  souls  are  cast 
for  great  crimes  committed  in  a former  life. 

The  mourning  for  the  dead  begins  with  such  loud  cries  and 
lamentations  made  by  the  women,  that  the  death  soon  becomes 
published  to  the  most  distant  neighbours.  The 
custom  of  making  loud  cries  and  noisy  lamenta-  i-cmonfcT 
lions  for  departed  friends,  of  rolling  in  the  dust, 
or  covering  one’s  self  with  ashes,  &c.  is  very  ancient  in  the 
east ; nor  is  it  much  altered  amongst  the  modern  inhabitants  of 
those  countries.  Thevenot  informs  us,  that  these  Turkish 
women  give  over  crying  when  there  are  no  witnesses  of 
their  tears,  being  hired  for  that  purpose,  which  lasts  several 
days,  and  is  renewed  at  the  end  of  the  year.  Previously  to 
the  burial,  the  corpse  is  washed  and  shaved,  frankincense  is 
burnt  about  it,  to  expel  the  devil  and  other  evil  spirits,  which, 
as  the  Mahometans  and  several  other  nations  believe,  rove 
about  the  dead,  no  less  than  about  the  living.  This  ceremony 
being  over,  the  body  is  put  into  a burial-dress  without  a seam, 
that  it  may,  as  they  pretend,  kneel  with  less  difficulty,  when 
it  is  to  be  examined  in  the  grave.  The  coffin  is  covered  with 
a pall,  preceded  by  imans,  who  pray,  and  followed  by  the 
relations  and  friends  of  tho  deceased,  with  the  women  who 
lament  and  shed  tears.  At  the  grave  the  corpse  is  taken  out 
of  the  coffin,  and  put  into  the  ground.  The  women  stay  there 
to  cry. 

The  diflerence  betwixt  the  graves  of  the  Turks  and  of  the 
Christians  in  those  countries,  consists  in  a board,  which  tho 
13* 


160 


RELIGIOUS  TENETS,  &C. 


Turks  put  over  the  corpse  slanting,  so  that  one  end  of  it  touches 
the  bottom  of  tlie  grave,  and  the  other  leans  against  the  top  of 
the  grave.  But  neither  the  Turks  nor  the  Christians  of  the 
east  bury  their  dead  in  coffins.  Moreover,  the  Turks  place  a 
stone  at  the  head  of  the  corpse,  for  the  convenience  of  the  an- 
gels who  are  to  examine  the  deceased.  This  civility  which 
is  paid  to  them  will,  as  the  Mahometans  superstitiously  be- 
lieve, make  them  more  indulgent. 

The  palls  are  different,  and  the  tombs  variously  adorned, 
according  to  the  condition  and  state  of  life  of  the  deceased,  sol- 
diers or  churchmen,  rich  or  poor.  The  burying-places  of  the 
Mahometans  are  by  the  high-road,  “ in  order,”  as  Thevenot 
says,  “ to  put  travellers  in  mind  to  offer  their  prayers  to  God  for 
the  dead,  and  to  obtain  his  blessing.”  For  which  reason,  those 
who  build  a bridge,  or  some  other  public  fabric,  from  an  act 
of  charity,  are  likewise  buried  in  or  near  them.  The  large 
stones  which  are  erected  in  the  church-yards  are  so  numerous, 
that  a town  might  be  built  with  them.  After  the  funeral,  the 
relations  and  friends  of  the  deceased  come  several  days  suc- 
cessively to  pray  on  his  tomb,  beseeching  God  to  rescue  him 
from  the  torments  inflicted  by  the  black  angels ; and  calling 
the  deceased  by  his  name,  they  say  to  him.  Fear  not,  but 
answer  them  bravely.  On  the  Friday  following,  victuals  and 
drink  are  brought  to  the  grave,  of  which,  whoever  passes  by 
may  freely  partake.” 

Iffie  Persian  Mahometans  have  a strange  notion,  that  the 
angel  who  presides  at  the  birth  of  children,  mixes  some  earth 
with  the  matter  of  which  they  are  made,  and  introduces  it  into 
the  mother’s  womb,  at  the  instant  of  the  conception  ; whence 
they  conclude,  that  every  one  must  endeavour  to  die  in  the 
same  place  from  which  the  angel  took  that  earth.  They  have 
a more  rational  custom  grounded  on  principles  of  humanity, 
which  is,  that  whoever  meets  a funeral  must  accompany  the 
corpse,  and  even  help  to  carry  it,  if  their  help  be  wanted. 

The  same  Persians  have  retained  in  their  mournings  the 
old  ceremony  of  tearing  their  clothes  to  testify  their  grief ; 
and  what  is  much  more  commendable,  they  give  alms  during 
seven  days.  But,  for  the  satisfaction  of  our  readers,  we  shall 
present  them  with  an  abstract  of  the  account,  which  Chardin 
gives  of  the  customs  of  the  Persian  Mahometans,  from  the 
death  of  the  sick  person,  to  the  end  of  the  mourning  for  him. 

“ At  the  first  signs  of  an  approaching  death,  small  lamps 
are  lighted  on  the  terrace  or  flat  roof  of  the  house ; this  puts 
the  neighbours  and  passengers  in  mind  to  pray  for  the  sick 
person.  Mollas,  or  priests,  are  sent  for  | they  preach  repent- 


OF  THE  MAHOMETANS. 


151 


ance  to  him,  mentioning  all  the  sins  of  which  he  may  have 
been  guilty.  He  answers  tube,  that  is,  I repent,  to  each  sin 
that  is  mentioned ; and  when  he  has  lost  his  speech,  the  Ko- 
ran is  read  by  his  bed-side,  till  he  gives  up  the  ghost.  This 
is  soon  notified  to  the  whole  neighbourhood  by  excessive  out- 
cries and  lamentations.  The  relations  and  other  friends  rend 
their  clothes  from  the  neck  to  the  girdle,  tear  off  their  hair, 
scratch  their  faces,  strike  their  breasts,  and  manifest  every 
sign  of  sorrow  and  despair  ; but  the  women  exceed  all  bounds 
of  moderation  in  their  grief,  not  without  a mixture  of  long 
complaints,  tender  and  moving  speeches,  addressed  to  the  de- 
ceased. 

“ The  cazy  or  judge,  is  now  acquainted  with  the  death. 
They  inform  his  porter.  Such  a one  is  dead ; he  answers, 
May  your  head  be  sound;  and  then  goes  to  the  judge  to  get 
from  him  a sealed  piece  of  paper,  by  which  he  gives  permis- 
sion to  have  the  body  washed.  The  permission  costs  nothing, 
but  the  porter  who  delivers  it  has  some  perquisite,  greater  or 
smaller  according  to  the  rank  and  abilities  of  those  who  desire 
it.  This  paper  is  carried  to  the  mordichour,  or  body-washer, 
which  is  an  office,  he  alone,  or  those  whom  he  appoints,  can 
perform,  in  order  that  the  number  of  the  dead  may  be  known, 
and  the  particular  distemper  of  which  they  died.  The  said 
mordichour  sends  men  to  wash  the  corpses  of  men,  and 
women  to  wash  the  corpses  of  women.  Iffie  washer  takes 
off  the  clothes  from  the  corpse,  they  being  his  perquisites,  for 
no  one  can  touch  a dead  person  without  being  defiled,  and  he 
carries  it  to  the  washing-place.  There  are  such  places  in 
every  town,  situated  in  a retired  and  covered  part  of  it.  Ispa- 
han, for  instance,  being  divided  into  two  parts,  has  two  mordi- 
chours ; and  amongst  other  washing-places,  there  is  a very 
large  one  in  a back  court  of  the  old  Mosque,  twenty  steps  un- 
der ground.  This  is  done  only  to  the  poor,  for  the  rich  are 
washed  at  home  in  a basin  covered  with  a tent,  lest  any  one 
should  see  the  corpse.  When  it  is  washed,  all  the  openings 
are  stopped  up  closely  with  cotton,  to  keep  in  the  foul  humours, 
which  might  defile  it. 

“ This  being  over,  the  body  is  put  into  a new  linen  cloth, 
on  which,  those  who  can  afford  it,  cause  some  passages  of 
their  holy  books  to  be  written.  Some  contain  the  Youchen,  a 
book  concerning  the  attributes  of  God,  to  the  number  of  a thou- 
sand and  one ; which  odd  reckoning  is  to  show  the  infinite 
perfections  of  God,  which  are  not  to  be  comprehended  by  a 
thousand  ideas,  more  than  by  one.  The  linen  about  the  corpse 
of  Saroutaky,  a eunuch  grand  vizier,  who  was  murdered  in 


152 


RELIGIOUS  TENETS,  &G. 


the  reign  of  Abas  II.,  contained  the  whole  Koran  written  with 
holy  earth  steeped  in  water  and  gum.  They  call  holy  earth, 
that  of  those  places  of  Arabia  which  the  Mahometans  look 
upon  as  consecrated  by  the  bodies  of  the  saints  Avho  died  there. 

“ In  this  condition,  the  corpse  is  placed  in  a remote  part  of 
the  house,  and  if  it  is  to  bo  carried  to  some  distant  burying- 
place,  they  put  it  in  a wooden  coffin,  filled  with  salt,  lime,  and 
perfumes,  to  preserve  it.  No  other  embalming  is  used  in  the 
East.  They  do  not  take  out  the  bowels,  a practice  apparently 
to  them  uncleanly  and  wicked.  Persia  being  a hot,  dry 
country,  the  bodies  are  soon  put  into  their  coffins,  otherwise 
it  would  not  be  possible  to  accomplish  it,  because  they  swell 
immoderately  in  eight  or  ten  hours.  The  funerals  are  not 
accompanied  in  the  East  with  much  pomp.  A molla  comes 
with  the  coffin  of  the  next  mosque,  an  ill-contrived,  rough,  un- 
hewn, and  ill-jointed  box,  made  up  of  three  boards,  with  a 
cover  which  turns  by  a peg ; the  corpse  is  put  into  it,  and  if 
the  deceased  were  poor,  carried  off  without  any  further  cere- 
mony ; only  the  bearers  go  with  it,  very  fast  and  almost  run- 
ning, and  pronouncing  slowly  the  words  Alla^  Alla!  that  is, 
God,  God. 

“ At  the  funeral  of  a person  of  quality,  or  one  who  is  rich, 
the  ensigns  or  banners  of  the  mosque  are  carried  before  the 
corpse : they  are  long  pikes  of  different  sorts  ; some  have  at 
the  end  a hand  of  brass  or  copper,  which  is  called  the  hand  of 
Ali ; others  a half-moon  ; others  the  names  of  Mahomet,  of  his 
daughters,  and  of  his  twelve  first  lawful  successors,  done  in 
cyphers;  the  latter  are  called  Tcharde  Massoum,  that  is,  the 
fourteen  pure  and  holy  ones.  More  poles  are  still  carried,  at 
the  top  of  wliich  are  put  some  brass  or  iron  plates,  three  fingers 
broad,  and  three  or  four  feet  long,  but  so  thin  that  the  least 
motion  makes  them  bend  ; to  them  are  tied  long  slips  of  taffety, 
which  hang  down  to  the  ground.  These  banners  are  follow- 
ed by  five  or  six  led  horses,  with  the  arms  and  turban  of  the 
deceased : next  to  them  comes  the  Sirpare,  or  the  Koran,  di- 
vided into  thirty  guisve  or  parts,  written  in  large  characters, 
each  letter  being  an  inch  in  size.  The  chief  mosques  have  a 
similar  one ; thirty  talehclvic,  or  students,  carry  each  one  part, 
and  read  it,  so  that  the  whole  is  read  over,  before  the  body  be 
put  into  the  grave.  At  the  burial  of  a woman,  the  tcharcha- 
dour,  that  is,  a pall,  supported  on  four  long  sticks,  is  placed 
over  the  coffin.  This  is  the  greatest  funeral  pomp,  which  the 
friends  and  relations  cannot  exceed,  unless  by  an  addition  of 
each  sort  of  standards,  &c. 

“ The  neighbours  or  servants  of  the  deceased  carry  the 


OF  THE  MAHOMETANSi 


153 


corpse,  no  bearers  being  appointed  to  perform  that  last  duty  ; 
but  the  Mahometan  law  teaches  its  followers  to  grant  their  as- 
sistance, and  carry  the  coiflin  at  least  ten  steps.  Persons  of 
note  alight  when  they  meet  a funeral,  comply  with  that  pious 
custom,  and  then  remount  and  proceed  on  their  journey.  Th-ey 
do  not  bury  any  one  in  their  mosques,  because  though  the 
corpse  be  purified,  yet  whatever  it  touches,  or  the  place  in 
which  it  is  put,  is  looked  upon  as  defiled. 

“ In  small  towns,  the  burying  places  are  on  the  road-side, 
without  the  gates,  as  a moral  instruction  to  the  living : but  in 
great  towns,  which  are  situate  in  a dry  air,  several  church- 
yards are  to  be  seen.  The  graves  are  smaller  in  Persia  than 
m other  countries,  only  two  feet  broad,  six  in  length,  and  four 
in  depth.  On  that  side  of  them  which  is  towards  Mecca,  they 
dig  a slanting  vault,  Avhich  is  as  long  and  broad  as  the  first 
grave ; they  thrust  the  corpse  into  it  without  a coffin,  the  face 
towards  Mecca,  and  place  two  tiles  to  cover  the  head  from  the 
earth,  when  the  grave  is  filled  up.  If  the  deceased  were  rich, 
or  a warrior,  his  turban,  sword,  bow,  and  quiver  full  of  arrows^ 
are  set  by  him,  and  the  vault  is  plastered  up  with  tiles.  The 
Sahieds,  who  pretend  to  be  the  descendants  of  Mahomet,  have 
no  earth  thrown  upon  them,  their  grave  is  covered  only  with 
a stone  or  brick,  or  that  sort  of  hard  brown  marble  which  is 
common  in  Persia. 

“ Stones  are  erected  at  the  end  of  each  tomb,  with  a turban,  if 
it  be  a man’s  grave ; but  plain,  if  a woman’s.  These  tomb- 
stones ought  not  to  exceed  the  height  of  four  feet ; commonly 
they  are  Wt  two  feet  high : the  inscription  on  them  does  not 
declare  the  name  nor  praises  of  the  deceased,  it  only  contains 
some  passages  of  the  Koran.  The  common  people  begin  to 
visit  the  grave  at  the  end  of  eight  or  ten  days ; the  women 
particularly  never  fail:  the  church-yards  are  full  of  them, 
morning  and  evening,  and  on  some  particular  festivals  ; they 
bring  their  children  with  them,  and  lament  the  loss  of  their 
friends  with  tears  and  cries,  beating  their  breasts,  tearing  their 
hair,  scratching  their  faces,  repeating  the  several  dialogues 
and  long  discourses  which  they  heretofore  held  with  the  de- 
ceased: every  now  and  then  saying,  Rouh,  Rouh,  soul,  spirit, 
whither  are  you  gone  ? Why  do  you  not  animate  this  body  ? 
And  you,  corpse,  what  occasion  had  you  to  die  1 Did  you 
want  gold,  silver,  clothes,  pleasures,  or  tender  treatment  ? 
They  are  then  comforted,  and  led  away  by  their  friends: 
sometimes  they  leave  behind  them  cakes,  fruits,  sweetmeats,  as 
an  offering  to  the  angels,  guardians  of  the  grave^  to  engage 
them  to  be  favourable  to  the  deceased. 


154 


RELIGIOUS  TENETS,  &C. 


“ People  of  quality  generally  order  their  corpse  to  be  buried 
near  some  great  saint  of  their  sect.  They  are  seldom  carried 
to  Mecca  or  Medina,  they  being  at  too  great  a distance;  but 
oither  to  Negef,  a town  in  the  country,  called  Kerbela,  where 
Aliv,  the  grand  saint  of  Persia,  lies  interred ; or  to  Metched, 
near  the  grave  of  Imam  Reza,  or  to  Com  near  Fatime,  (both 
were  descendants  of  Ali,)  or  to  Ardevil,  near  Cheik  Sephy,  at 
the  distance  of  two  or  three  month’s  journey.  Whilst  they 
prepare  themselves  for  this  long  voyage,  the  coffin  is  put  in 
some  great  mosque,  where  vaults  are  made  for  that  purpose, 
which  are  walled  up  to  keep  the  body  from  being  seen ; and 
they  do  not  take  it  out,  till  every  thing  be  ready  to  carry  it  offi 
The  Persians  fancy  that  corpses,  under  those  circumstances, 
suffer  no  alteration ; for,  they  say,  before  they  putrify,  they 
must  give  an  account  to  the  angels,  who  stay  at  the  grave  to 
examine  them.  The  funeral  convoy  never  goes  through  a 
town ; this,  as  they  think,  would  be  a bad  omen  ; the  dead 
must  go  out,  but  not  come  in,  is  a common  saying  amongst 
the  Persians. 

“ The  mourning  lasts  forty  days  at  most ; it  does  not  consisi 
in  wearing  black  clothes,  (that  colour  is  looked  upon  in  the 
cast  as  the  devil’s  colour,  and  a hellish  dress,)  but  in  loud  cries 
and  lamentations,  in  sitting  without  motion,  half-clad  with  a 
brown  gown  or  one  of  a pale  colour  ; in  fasting  for  eight  days, 
as  if  they  were  resolved  to  live  no  longer.  Other  friends  send 
or  come  themselves  to  comfort  the  mourners.  On  the  ninth 
day,  the  men  go  to  the  bagnio,  have  their  head  and  beard 
shaved,  put  on  new  clothes,  return  their  visits,  and  the  mourn- 
ing ceases  abroad ; but  at  home  the  cries  are  renewed  now 
and  then,  twice  or  thrice  a week,  chiefly  at  the  hour  of  the 
death.  These  cries  diminish  gradually  till  the  fortieth  day ; 
after  which,  no  further  mention  is  made  of  the  deceased.  The 
women  are  not  so  easily  comforted,  for  the  state  of  widowhood 
is  generally  for  life  in  the  east. 

“ The  motives  of  consolation  alleged  in  Persia  on  the  death 
of  friends  and  relations  are  rational,  and  grounded  on  solid 
philosophy.  They  compare  this  life  to  a caravan,  or  a com- 
pany of  travellers  ; all  come  at  last  to  the  caravansary  or  inn  ; 
yet  some  arrive  sooner,  some  later.” 

Friday  is  kept  holy  by  Mahometans,  as  the  Saturday  is  by 
the  Jews,  and  Sunday  by  the  Christians ; either  upon  account 

Festivals  entry  of  Mahomet  into  Medina,  or  because 

God  completed  the  creation  on  that  day,  or  rather 
out  of  policy ; this  being  the  day  on  which  the  ancient  Ara- 
bians held  their  public  and  solemn  meetings.  Whatever  may 


OF  THE  MAHOMETANS. 


155 


have  been  the  cause  of  the  sanctification  of  that  day,  it  is  cer- 
tain that  Mahomet  always  kept  it  holy  ; for,  as  Abulpharage 
observes,  the  real  motive  of  establishing  festivals  was  in  order, 
by  public  assemblies,  to  render  the  people  more  united,  and  to 
have  some  rest  from  their  labours.  The  Mahometans  are, 
however,  very  profuse  in  their  praises  on  that  day,  which  they 
call  the  “ chief  and  most  excellent  of  all  days,”  for  on  it,  it  is 
supposed,  that  the  last  judgment  will  take  place. 

Their  months  are  twelve,  alternately  of  thirty  and  twenty- 
nine  days,  in  all  354.  According  to  which  computation,  their 
year  is  eleven  days  shorter  than  ours ; which  inconvenience 
is  remedied  by  adding  a month  at  proper  periods.  We  shall 
here  observe,  that  by  the  most  exact  computation,  the  Maho- 
metan Hejira  began  July  the  16th,  in  the  year  of  Christ  622. 
The  names  of  the  months  are,  1.  Moharram.  2.  Saphar. 
3.  Rabia  the  First.  4.  A Second  Rabia.  5.  Sjumada  the 
First.  6.  A Second  Sjumada.  7.  Resjeb.  8.  Siaban.  9.  Rha- 
madan.  10.  Sjewal.  11.  Dulkadha.  12.  Usulkassja,  or 
Dulhaggia. 

Four  of  them,  viz.  Moharram,  Resjeb,  Dulkadha,  and  Dul- 
haggia, were  looked  upon  as  sacred  by  the  ancient  Arabians. 
No  war  nor  hostility  was  lawful,  if  begun  or  carried  on  in 
these  months  ; and  the  majority  of  the  Arabian  tribes  observed 
this  law  so  punctually,  that  even  the  murderer  of  their  father 
or  brother  was  not  to  be  punished,  nor  any  violence  offered  to 
him  at  that  time.  Dulhaggia  was  sanctified  by  the  Pilgrimage 
of  Mecca,  Dulkadha  as  a preparation  to  it,  and  Moharram  as 
coming  from  it ; Resjeb  was  held  still  in  greater  veneration, 
being  kept  as  a fast  by  the  Arabian  idolaters,  who,  on  the  con- 
trary, spent  the  month  Rhamadan  in  debauchery  and  drunk- 
enness. Mahomet  seems  to  approve  of  this  institution  of  the 
sacred  months  in  his  Koran,  in  which  he  blames  those  Ara- 
bians who,  being  tired  with  living  so  long  without  robbing, 
deferred  of  their  own  authority,  the  sanctification  of  Moharram 
to  the  month  following.  To  defeat  the  artful  proceedings  of 
these  men,  he  enforces  the  keeping  of  the  said  three  months, 
except  in  case  of  a war  against  infidels. 

The  first  Feast  of  which  we  shall  take  notice  is  the  Moon, 
of  the  month  Sjewal,  because  the  Bairam  celebrated  in  that 
month  has  some  affinity  with  our  new  year,  by 
the  good  wishes  and  congratulations  then  in  use  ^ 

with  the  Mahometans.  This  Bairam  follows 
the  Rhamadan  fast,  as  Easter  does  that  of  Lent,  and  the  Mus- 
sulmen  begin  it  by  a solemn  and  general  reconciliation,  as 
our  Easter  is  remarkable  by  the  Paschal  Communion.  They 


156 


RELIGIOUS  TENETS,  &.O. 


have  two  Bairams,  the  greater  one,  which  we  are  now  de« 
scribing,  and  the  less,  which  takes  place  seventy  days  after- 
wards, viz.  on  the  10th  of  Dulhaggia.  The  latter  is  called 
the  Feast  of  Sacrifices,  on  account  of  the  victims  offered  during 
the  pilgrimage  of  Mecca.  The  Bairam  is  published,  at  the 
first  sight  of  the  moon  of  Sjewal,  or,  if  the  weather  be  so  cloudy 
that  the  moon  cannot  be  seen,  as  expected,  the  feast  begins  on 
the  following  day  ; for  in  that  case,  they  suppose  the  moon  is 
changed.  Amongst  the  numerous  diversions  then  in  use,  seats 
are  set  in  the  streets,  and  contrived  in  such  a manner  that  those 
who  sit  in  them  may  swing  in  the  air,  accordingly  as  they  are 
pushed  faster  or  slower.  These  seats  are  adorned  with  seve- 
ral festoons.  They  have  also  wheels,  on  which  people  are 
alternately  at  the  top,  middle,  and  bottom.  The  night  betwixt 
the  4th  and  5th  day  of  Resjeb  is  solemnized,  on  account  of  the 
Rhamadan  Fast,  though  it  happens  two  whole  months  after- 
wards. The  night  from  the  26th  to  the  27th  of  the  second 
Rabia  is  sacred,  because  Mahomet  went  then  to  heaven  upon 
the  Borak,  in  the  same  manner  as  the  birth  of  the  Prophet  has 
occasioned  the  keeping  holy  the  night  of  the  eleventh  to  the 
twelfth  of  Rabia  the  First.  The  Rhamadan  is,  according  to 
travellers,  a mixture  of  devotion  and  debauchery.  It  begins 
with  a kind  of  carnival,  which  Thevenot,  who  was  an  eye- 
witness, describes  in  the  following  words: — “The  12th  of 
June,  1657,  was  the  Turk’s  carnival,  or  beginning  of  their 
fast.  It  is  called  Laylet  el  Kouvat,  that  is,  the  Night  of  Pow- 
er, because  the  Mahometans  believe  that  the  Koran  then  came 
down  from  heaven.  After  sunset,  lamps  are  lighted  in  all  the 
streets,  chiefly  in  that  called  Bazaar,  a long,  broad,  and  strait 
street,  through  which  the  procession  marches.  Ropes  are 
hung  every  ten  steps,  to  which  are  tied  iron  hoops  and  bas- 
kets, each  holding  several  lamps,  thirty  at  the  least.  All  these 
being  in  a direct  line,  furnish  a fine  prospect,  and  give  a great 
light.  Besides  these  several  figures,  the  towers  or  minarets 
of  the  mosques  are  likewise  illuminated.  An  infinite  number 
of  people  crowd  the  streets,  and  with  the  Santons,  &c.,  who 
make  part  of  the  ceremony,  repair  to  the  Cadilesqucr,  who  in- 
forms them  whether  the  Ramcsan  is  to  be  kept  that  evening. 
Being  informed  that  the  moon  has  been  seen,  and  that  this  is 
the  night  appointed  for  the  solemnity,  about  two  hours  in  the 
night,  the  Santons  on  foot,  and  armed  with  clubs,  begin  the 
march,  each  of  them  holding  a taper  in  his  hand,  accompani- 
ed with  other  men  carrying  creSvSet-lights.  They  dance,  sing, 
bawl,  and  howl;  in  the  midst  of  them  Scheik-el-Arsat,  that  is, 
‘the  Prince  of  the  ConiiUos,’  rides  upon  a mule;  as  he  passes 


OF  THE  MAHOMETANS. 


157 


them,  the  people  make  loud  acclamations.  After  him  several 
men  come  upon  camels,  with  drums,  kettle-drums,  &c.,  followed 
by  others  in  masquerade-dress,  on  foot,  carrying  cresset-lights, 
or  long  poles,  at  the  end  of  which  are  large  iron  hoops  filled 
with  squibs  and  fireworks,  which  are  thrown  amongst  the 
mob.  Next  to  these,  the  men  of  the  beys  proceed  on  horse- 
back with  their  hand-guns,  &c.,  and  the  procession  is  closed 
by  other  Santons,  who  celebrate  by  their  songs  the  beginning 
of  Ramesan.  The  whole  assembly  is  composed  of  scoundrels 
met  together,  yet  it  is  on  the  whole  comical  and  diverting.” 
Their  fast  continues  the  whole  moon,  and  whilst  it  lasts,  eat- 
ing, drinking,  even  smoking,  and  putting  any  thing  into  their 
mouths,  is  absolutely  forbidden  from  sunrise  to  sunset ; but  in 
recompense,  they  are  allowed,  during  the  whole  of  the  night, 
to  eat  and  drink  whatever  they  please  without  any  restraint, 
with  the  exception  of  wine.  Formerly,  the  law  punished 
those  who  were  convicted  of  drinking  wine,  by  pouring 
melted  lead  into  their  throats. 

The  Persians  have  three  feasts  peculiar  to  themselves,  viz. 
the  next  day  after  their  Lent,  the  sacrifice  of  Abraham,  and 
the  martyrdom  of  the  children  of  their  great  Persian 
prophet  Ali.  To  these  religious  festivals,  a fourth  Feasts, 
must  be  added,  which  is  a civil  ceremony,  at  the 
beginning  of  the  new  year,  and  usually  lasts  three  days;  but 
at  court  it  is  kept  eight  days  successively.  On  the  first  day  of 
the  month  Zilaje,  (Dulhaggia,)  at  the  moment  of  the  sun’s 
entering  into  Aries,  this  festival  is  proclaimed.  It  is  called 
the  Royal  or  Imperial  New  Year,  to  distinguish  it  from  the 
real  new  year,  which  the  Persians  begin  on  the  day  of  Ma- 
homet’s flight  from  Mecca.  Chardin  gives  a full  account  of 
this  feast,  but  we  shall  merely  notice,  that  it  had  grown  into 
disuse  for  many  years,  but  was  re-established  from  a principle 
of  policy  or  superstition,  or  from  the  interested  views  of  some 
astronomers,  who  were  very  powerful  at  court,  and  who  pre- 
tended that  the  beginning  of  a solar  year  was  a better  omen 
than  that  of  a lunar  year,  especially  considering  that  the  first 
ten  days  of  it,  and  of  the  month  Moharram,  are  days  of  mourn- 
ing, in  memory  of  the  martyrdom  of  Ali’s  children. 

This  last  mentioned  solemnity  is  better  known  by  the  name 
of  Hussein,  or  Hossein’s  Feast.  Fie  was  son  of  Ali  and  of 
Fatima,  daughter  to  Mahomet,  and  was  killed  in 
a battle,  which  he  lost,  disputing  for  the  dignity  „ Hussien’ 
of  Khalif  Hassein,  his  brother,  lost  his  life  . 
with  him.  The  death  of  these  Mahometan  prophets,  or  heroes, 
is  still  mourned  for,  where  some  are  seen  half  naked,  and 
14 


158 


RELIGIOUS  TENETS,  &C. 


daubed  over  with  blood,  in  memory  of  their  tragical  end ; 
others  black  their  faces  and  loll  out  their  tongue,  with  convul- 
sive motions  of  the  body  and  rolling  their  eyes,  because  these 
two  brothers,  as  the  Persian  legend  relates,  suffered  so  much 
by  drought  that  they  became  black,  and  their  tongues  came  out 
of  their  mouths.  In  the  intervals  of  those  pious  contortions, 
they  call  aloud  with  all  their  might,  Hussein ! Hassein ! 
Ilassein  ! Hussein  ! 

The  present  state  and  extent  of  the  Mahometan  religion  is 
most  amply  delineated  by  Mr.  Mills,  in  the  last  chapter  of  his 
excellent  book ; in  which  he  traces  it  through 
the  extensive  regions  of  Tartary;  the  vast  em- 
pire of  China  ; the  various  districts  of  Hindoos- 
tan ; from  the  southernmost  point  of  which  this  religion  is 
traced  through  the  eastern  islands;  along  the  coasts  of  the 
Malayan  peninsula,  Sumatra,  .Tava,  Borneo,  the  Manillas,  and 
the  Celebezean  islands.  The  little  isle  of  Goram,  one  of  the 
Spice  islands,  (between  Ceram  and  Papua,)  is  the  eastern 
boundary  of  the  Mahometan  world. 

The  SAvord  of  the  Mahometans  has  for  ages  ceased  to  alarm 
the  world,  and  the  fire  of  their  fanaticism  has  been  spent ; but 
their  religion  has  suffered  no  visible  diminution  of  followers; 
for  although  the  Christians  have  triumphed  over  the  Moors  in 
Spain,  and  checked  the  advancement  of  Islamism  in  Siberia, 
yet,  in  the  middle  and  lower  Asia,  and  also  in  Africa,  the  pro- 
fessors of  the  Moslem’s  creed  have  gradually  increased.  It 
is  impossible  to  estimate,  with  any  approach  to  accuracy,  the 
number  either  of  Mussulmen  or  of  Christians ; but,  consider- 
ing for  a moment  the  subject  of  religion  in  a geographical 
sense,  it  may  be  generally  remarked,  that  as  Christianity  has 
unlimited  influence  in  Europe,  so  Islamism  is  the  dominant 
religion  in  Asia ; and  that,  as  the  Christian  faith  has  consider- 
able weight  in  America,  Mahometanism  has  its  proportionate 
sway  in  Africa. 


GREEK  CHURCH  PROPER. 


159 


PART  III 


RELIGIOUS  TENETS,  CEREMONIES  AND  CUSTOMS  OF  THE 
GREEK  AND  ROMAN  CATHOLIC  CHURCHES. 

CHAPTER  I.— GREEK  CHURCH. 

SEC.  I. GREEK  CHURCH  PROPER. 

The  Greek  Church  may  be  considered,  in  regard  to  its  an- 
tiquity, as  coeval  with  the  Roman  or  Latin  church,  and  for 
the  first  eight  centuries,  the  two  churches  were  Q^eek  church 
assimilated,  not  only  in  regard  to  the  peculiar  coeval  with 
doctrines  of  their  faith,  but  also  to  their  acknow-  Latin 

lodgment  of  the  supremacy  of  the  Roman  pontiff. 

The  schism  of  these  two  churches  is  a most  memorable  epoch 
in  ecclesiastical  history,  as  it  forms  the  most  distinguishing 
picture  of  the  two  religions  at  the  present  day.  The  mem- 
bers of  the  Greek  or  eastern  church,  as  contra-distinguished 
to  the  Roman  or  western  church,  are  to  be  found  in  various 
parts  of  Europe,  Asia,  and  Africa,  and  are  again  subdivided 
into  three  distinct  classes.  1st.  Those  who  agree  on  all  points 
of  worship  and  doctrine,  with  the  patriarch  of  Constantino- 
ple, and  reject  the  supremacy  of  the  Roman  pontiff  2d. 
Those  who  adopt  the  doctrines  and  ceremonies  of  the  Greek 
church,  and  are  entirely  independent  of  the  patriarch  of  Con- 
stantinople ; and,  3d.  those  who  are  still  subject  to  the  see  of 
Rome,  though  not  conforming  in  all  points  to  the  worship  of 
that  church. 

The  Greek  church  is  considered  as  a separation  from  the 
Latin.  In  the  middle  of  the  ninth  century,  the  controversy 
relating  to  the  procession  of  the  Holy  Ghost 
(which  had  been  started  in  the  sixth  century)  be-  Rise  and  se- 
came  a point  of  great  importance,  on  account  of  paration  of. 
the  jealousy  and  ambition  which  at  that  time  were 
blended  with  it.  Photius,  the  patriarch  of  Jerusalem,  having 
been  advanced  to  that  see  in  the  room  of  Ignatius,  whom  he 
procured  to  be  deposed,  was  solemnly  excommunicated  by 
Pope  Nicholas,  in  a council  held  at  Rome,  and  his  ordi- 
nation declared  null  and  void.  The  Greek  emperor  resented 


IGO 


GREEK  CHURCH  PROPER. 


this  conduct  of  the  pope,  who  defended  himself  with  great 
spirit  and  resolution.  Photius,  in  his  turn,  convened  what 
he  called  an  oecumenical  council,  in  which  he  pronounced 
sentence  of  excommunication  and  deposition  against  the  pope, 
and  got  it  subscribed  by  twenty-one  bishops  and  others,  amount- 
ing in  number  to  a thousand.  This  occasioned  a wide  breach 
between  the  sees  of  Rome  and  Constantinople.  However,  the 
death  of  the  Emperor  Michael,  and  the  deposition  of  Photius, 
subsequent  thereupon,  seem  to  have  restored  peace ; for  the  em- 
peror Basil  held  a council  at  Constantinople,  in  the  year  869,  in 
which  entire  satisfaction  was  given  to  pope  Adrian ; but  the 
schism  was  only  smothered  and  suppressed  for  a while.  The 
Greek  church  had  several  complaints  against  the  Latin  ; par- 
ticularly it  was  thought  a great  hardship  for  the  Greeks  to 
subscribe  to  the  definition  of  a council  according  to  the  Roman 
form,  prescribed  by  the  pope,  since  it  made  the  church  of  Con- 
stantinople dependant  on  that  of  Rome,  and  set  the  pope  above 
an  oecumenical  council ; but,  above  all,  the  pride  and  haughti- 
ness of  the  Roman  court  gave  the  Greeks  a great  distaste ; 
and  as  their  deportment  seemed  to  insult  his  Imperial  Majes- 
ty, it  entirely  alienated  the  affections  of  the  Emperor  Basil. 
Towards  the  middle  of  the  eleventh  century,  Michael  Ceru- 
larius,  patriarch  of  Constantinople,  opposed  the  Latins  with 
respect  to  their  making  use  of  unleavened  bread  in  the  eucha- 
rist,  their  observation  of  the  sabbath,  and  fasting  on  Saturdays, 
charging  them  with  living  in  communion  with  the  Jews.  To 
this  Pope  Leo  IX.  replied  ; and,  in  his  apology  for  the  Latins, 
declaimed  very  warmly  against  the  false  doctrine  of  the 
Greeks,  and  interposed,  at  the  same  time,  the  authority  of  his 
see.  He  likewise,  by  his  legates,  excommunicated  the  patri- 
arch in  the  church  of  Santa  Sophia,  Avhich  gave  the  last 
shock  to  the  reconciliation  attempted  a long  time  after,  but  to 
no  purpose ; for  from  that  time  the  hatred  of  the  Greeks  to 
the  Latins,  and  of  the  Latins  to  the  Greeks,  became  insuper- 
able, insomuch  that  they  have  continued  ever  since  separated 
from  each  other’s  communion.* 

As  the  numerous  sects  which  are  now  subsisting  in  the 
Levant  are  of  Greek  origin,  and  as  their  principles  and  cere- 
State  of  the  monies,  except  in  some  few  particular  points,  are 
Greek  church,  nearly  the  same,  it  will  be  necessary  to  treat  on 
the  religion  of  the  Greeks  (properly  so  called)  before  we  de- 
scend to  the  different  branches  that  have  issued  from  it. 

The  Greek  Church,  which  is  now  dependant  on  the  patri- 

* Buck’s  Theolog.  Die.  Art.  Greek  Church. 


GREEK  CHURCH  PROPER. 


161 


arch  of  Constantinople,  was  not  formerly  so  extensive  as  it 
has  been  since  the  emperors  of  the  East  thought  proper  to 
lessen  or  reduce  the  other  patriarchates,  in  order  to  aggrandize 
that  of  Constantinople ; a task  which  they  accomplished  with 
the  greater  ease,  as  they  were  much  more  powerful  than  the 
emperors  of  the  West,  and  had  little  or  no  regard  to  the  con- 
sent of  the  patriarchs  in  order  to  create  new  bishoprics,  or  to 
confer  new  titles  and  privileges.  Whereas,  in  the  western 
church,  the  popes,  by  slow  degrees,  made  themselves  the  sole 
arbiters  in  all  ecclesiastical  concerns  ; insomuch  that  princes 
themselves  at  length  became  obliged  to  have  recourse  to  them, 
and  were  subservient  to  their  directions  on  every  momentous 
occasion. 

There  are  several  catalogues  or  lists,  now  extant,  of  the 
churches  which  are  dependant  on  that  of  Constantinople ; but 
as  most  of  them  ore  very  ancient,  and  do  not  sufficiently  illus- 
trate the  vast  extent  of  which  that  church  at  present  boasts, 
we  shall  not  quote  any  of  them  in  this  place ; but  merely  state, 
that  the  number  of  metropolitans  amounts  to  upwards  of  one 
hundred  bishoprics. 

The  Greek  churches  at  present  deserve  not  even  the  name 
of  the  shadow  of  what  they  were  in  their  former  flourishing 
state,  when  they  were  so  remarkably  distinguished  for  the 
learned  and  worthy  pastors  who  presided  over  them ; but  now 
nothing  but  wretchedness,  ignorance,  and  poverty,  are  visible 
amongst  them.  “ I have  seen  churches,”  says  Ricaut,  “ which 
were  more  like  caverns  or  sepulchres  than  places  set  apart  for 
divine  worship ; the  tops  thereof  being  almost  level  with  the 
ground.  They  are  erected  after  this  humble  manner  for  fear 
they  should  be  suspected,  if  they  raised  them  any  considerable 
height,  of  an  evil  intention  to  rival  the  Turkish  mosques.” 
It  is,  indeed,  very  surprising,  that  in  the  abject  state  to  which 
the  Greeks  at  present  are  reduced,  the  Christian  religion 
should  maintain  the  least  footing  amongst  them.  Their  no- 
tions of  Christianity  are  principally  confined  to  the  traditions 
of  their  forefathers  and  their  own  received  customs ; and, 
among  other  things,  they  are  much  addicted  to  external  acts 
of  piety  and  devotion,  such  as  the  observance  of  fasts,  festi- 
vals, and  penances ; they  revere  and  dread  the  censures  of 
their  clergy ; and  are  bigoted  slaves  to  their  religious  customs, 
which  have  been  irrefutably  proved  to  be  absurd  and  ridicu- 
lous; and  yet  it  must  be  acknowledged,  that  although  these 
errors  reflect  a considerable  degree  of  scandal  and  reproach 
upon  the  holy  religion  they  profess,  they  nevertheless  prevent 
it  from  being  entirely  lost  and  abolished  amongst  them.  A fire 


1G2 


GREEK  CHURCH  PROPER, 


which  lies  for  a time  concealed  under  a heap  of  embers,  may 
revive  and  burn  again  as  bright  as  ever : and  the  same  hope 
may  be  conceived  of  truth,  when  obscured  by  the  dark  clouds 
of  ignorance  and  error. 

Tenets  of  the  I.  They  rebaptize  all  those  Latins  who  are  ad- 
Greek  church,  mitted  into  their  communion. 

II.  They  do  not  baptize  their  children  till  they  are  three, 
four,  five,  six,  ten,  and  even  sometimes  eighteen  years  of  age. 

III.  They  exclude  Confirmation  and  Extreme  Unction  out 
of  the  Seven  Sacraments. 

IV.  They  deny  there  is  any  such  place  as  Purgatory,  not- 
withstanding they  pray  for  the  dead. 

V.  They  do  not  absolutely  acknowledge  the  Pope’s  supre- 
macy, nor  that  of  the  Church  of  Rome,  which  they  look  upon 
as  fallen  from  her  supremacy,  because,  as  a Greek  schismatic 
historian  expresses  himself,  she  had  abandoned  the  doctrines 
of  her  fathers. 

VI.  They  deny,  by  consequence,  that  the  Church  of  Romo 
is  the  true  Catholic  mother  Church.  They  even  prefer  their 
own  to  that  of  Rome,  and  on  Holy  Thursday  excommunicate 
the  Pope  and  all  the  Latin  prelates  as  heretics  and  schisma- 
tics, praying  that  all  those  who  offer  up  unleavened  bread  in 
the  celebration  of  the  Sacrament,  may  be  covered  with  con- 
fusion. 

VII.  They  deny  that  the  Holy  Ghost  proceeds  from  the 
Father  and  the  Son. 

VIII.  They  refuse  to  worship  the  Host  consecrated  by 
Latin  priests  with  unleavened  bread,  according  to  the  ancient 
custom  of  the  Church  of  Rome,  confirmed  by  the  Council  of 
Florence,  They  likewise  wash  the  altars  on  which  the 
Latins  have  celebrated  mass;  and  will  not  sufffer  a Latin 
priest  to  officiate  at  their  altars,  pretending  that  the  sacrifice 
ought  to  be  performed  with  leavened  bread. 

IX.  They  assert,  that  the  usual  form  of  words,  wherein 
the  Consecration,  according  to  the  Latins,  wholly  consists,  is 
not  sufficient  to  change  the  bread  and  wine  into  the  body  and 
blood  of  Christ,  without  the  use  of  some  additional  prayers 
and  benedictions  of  the  fathers. 

X.  They  insist  that  the  Sacrament  of  the  Lord’s  Supper 
ought  to  be  administered  in  both  kinds  to  infants,  even  before 
they  arc  capable  of  distinguishing  this  spiritual  food  from 
any  other  ; because  it  is  a divine  institution.  For  which  rea- 
son they  give  the  Sacrament  to  infants  immediately  after  bap- 
tism, and  look  upon  the  Latins  as  heretics  for  not  observing 
the  same  custom. 


GREEK  CHURCH  PROPER. 


163 


XI.  They  hold,  that  the  laity  are  under  an  indispensable 
obligation,  by  the  law  of  God,  to  receive  the  Communion  in 
both  kinds,  and  look  on  the  Latins  as  heretics,  who  maintain 
the  contrary. 

XII.  They  assert,  that  no  members  of  the  Church,  when 
they  have  attained  to  years  of  discretion,  ought  to  be  compelled 
to  receive  the  Communion  every  Easter ; but  should  have  free 
liberty  to  act  according  to  the  dictates  of  their  own  conscience. 

XIII.  They  show  no  respect,  no  religious  homage,  nor 
veneration  for  the  Holy  Sacrament  of  the  Eucharist,  even  at 
the  celebrat:  )n  of  their  own  priests ; and  use  no  lighted  tapers 
■when  they  l Iminister  it  to  the  sick.  Moreover,  they  keep  it 
in  a little  bag  or  box,  without  any  farther  ceremony  than  fixing 
it  to  the  wall,  where  they  light  up  lamps  before  their  images. 

XIV.  They  are  of  opinion  that  such  Hosts  as  are  conse- 
crated on  Holy  Thursday,  are  much  more  efficacious  than 
those  consecrated  at  other  times. 

XV.  They  maintain  that  the  Sacrament  of  Matrimony  is  a 
union  which  may  be  dissolved.  For  which  reason,  they 
charge  the  Church  of  Rome  with  being  guilty  of  an  error, 
in  asserting  that  the  bonds  of  marriage  can  never  be  broken, 
even  in  case  of  adultery,  and  that  no  person  upon  any  provo- 
cation whatsoever  can  lawfully  marry  again.  But  the  Greeks 
preach  up  a wholly  different  doctrine,  and  practise  it  daily. 

XVI.  They  condemn  all  fourth  marriages. 

XVII.  They  refuse  to  celebrate  the  solemnities  instituted 
by  the  church  and  the  primitive  Fathers,  in  honour  of  the 
Virgin  Mary  and  the  Apostles ; and,  independently  of  their 
different  manner  of  celebrating  them,  they  wholly  neglect 
and  despise  the  observance  of  several  Saints’-days  which  are 
of  ancient  institution.  They  reject  likewise  the  religious  use 
of  graven  images  and  statues,  although  they  admit  of  pic- 
tures in  their  churches. 

XVIII.  They  insist  that  the  canon  of  the  mass  of  the  La- 
tins ought  to  be  abolished,  as  being  full  of  errors. 

XIX.  They  deny  that  usury  is  a mortal  sin. 

XX.  They  deny  that  the  subdeaconry  is  at  present  a holy 
order. 

XXL  Of  all  the  general  councils  that  have  been  held  in 
the  Catholic  Church  by  the  popes  at  different  times,  they  pay 
no  regard  to  any  after  the  sixth,  and  reject  not  only  the 
seventh,  which  was  the  second  held  at  Nice,  for  the  express 
purpose  of  condemning  those  who  rejected  the  use  of  images 
in  their  divine  worship,  but  all  those  which  have  succeeded 
it,  by  which  they  refuse  to  submit  to  any  of  their  institutions. 


164 


GREEK  CHURCH  PROPER. 


XXII.  They  deny  auricular  confession  to  be  a divine  precept, 
and  pretend  it  is  only  a positive  injunction  of  the  Church. 

XXIII.  They  insist  that  the  confession  of  the  laity  ought 
to  be  free  and  voluntary  ; for  which  reason  they  are  not  com- 
pelled to  confess  themselves  annually,  nor  are  they  excommu- 
nicated for  the  neglect  of  it. 

XXIV.  They  insist  that  in  confession  there  is  no  divine 
law  which  enjoins  the  acknowledgment  of  every  individual 
sin,  or  a discovery  of  all  the  circumstances  that  attend  it, 
which  alter  its  nature  and  property. 

XXV.  They  administer  the  sacrament  to  their  laity  both 
in  sickness  and  in  health,  though  they  have  never  applied 
themselves  to  their  confessors  ; and  the  reason  of  which  is, 
that  they  are  persuaded  all  confessions  should  be  free  and  vo- 
luntary, and  that  a lively  faith  is  all  the  preparation  that  is  re- 
quisite for  the  worthy  receiving  of  the  Sacrament  of  the  Lord’s 
Supper. 

XXVI.  They  look  down  with  an  eye  of  disdain  on  the 
Latins  for  their  observance  of  the  vigils  before  the  nativity  of 
our  Blessed  Saviour,  and  the  festivals  of  the  Virgin  Mary  and 
the  Apostles,  as  well  as  for  their  fasting  in  Ember-week. 
They  even  affect  to  eat  meat  more  plentifully  at  those  times 
than  at  any  other,  to  testify  their  contempt  of  the  Latin  cus« 
toms.  They  prohibit  likewise  all  fasting  on  Saturdays,  that 
preceding  Easter  only  excepted. 

XXVII.  They  condemn  the  Latins  as  heretics,  for  eating 
such  things  as  have  been  strangled,  and  such  other  meats  as 
are  prohibited  in  the  Old  Testament. 

XXVIII.  They  deny  that  simple  fornication  is  a mortal 
sin. 

XXIX.  They  insist  that  it  is  lawful  to  deceive  an  enemy, 
and  that  it  is  no  sin  to  injure  and  oppress  him. 

XXX.  They  are  of  opinion,  that  in  order  to  be  saved, 
there  is  no  necessity  to  make  restitution  of  such  goods  as 
have  been  stolen  or  fraudulently  obtained. 

XXXI.  To  conclude : they  hold  that  such  as  have  been 
admitted  into  holy  orders  may  become  laymen  at  pleasure. 
From  whence  it  plainly  appears,  that  they  do  not  allow  the 
character  of  the  priesthood  to  be  indelible.  To  which  it  may 
be  added,  that  they  approve  of  the  marriage  of  their  priests, 
provided  they  enter  into  that  state  before  their  admission  into 
holy  orders,  though  they  are  never  indulged  in  that  respect 
after  their  ordination. 

The  Patriarch  of  Constantinople  assumes  the  honourable 
title  of  Universal  or  CEcumcnical  Patriarch.  As  he  pur- 


GREEK  CHURCH  PROPER. 


165 


chases  his  commission  of  the  Grand  Seignior,  it  p • k f 
may  be  easily  supposed  that  he  makes  a tyran-  ConSaiuino-^ 
nical  and  simoniacal  use  of  a privilege  which  he  pie. 
holds  himself  by  simony.  The  Patriarch  and 
bishops  are  always  single  men;  but  the  priests  are  indulged 
in  marriage  before  ordination ; and  this  custom,  which  is  gene* 
rally  practised  all  over  the  Levant,  is  very  ancient.  Should 
a priest  happen  to  marry  after  ordination,  he  can  officiate  no 
longer  as  pris^  i.  which  is  conformable  to  the  injunctions  of 
the  council  of  Neocesarea;  the  marriage,  however,  is  not 
looked  upon  as  invalid ; whereas  in  the  Latin  Church,  such 
marriages  are  pronounced  void  and  of  no  effect,  because  the 
priesthood  is  looked  upon  as  a lawful  bar,  or  impediment. 

Their  Pappas,  or  secular  priests,  not  having  any  settled  and 
competent  livings,  are  obliged  to  subsist  by  simoniacal  prac- 
tices. “ The  clergy,”  says  Ricaut,  “are  almost 
compelled  to  sell  those  divine  mysteries  which 
are  entrusted  to  their  care.  No  one,  therefore, 
can  procure  absolution,  be  admitted  to  cpnfession,  have  his 
children  baptised,  be  married  or  divorced,  or  obtain  an  excom- 
munication against  his  adversary,  or  the  communion  in  time 
of  sickness,  without  first  paying  down  a valuable  considera- 
tion. The  priests  make  the  best  market  they  can,  and  fix  a 
price  on  their  spiritual  commodities  in  proportion  to  the  devo- 
tion or  abilities  of  their  respective  customers;”  added  to  which, 
they  are  so  avaricious  and  rigid  with  their  parishioners,  that 
they  will  scarcely  part  with  a single  drop  of  holy  water  with- 
out being  paid  for  it  beforehand. 

The  Greek  Church  has  no  established  fund  for  the  mainte- 
nance of  their  clergy;  they  subsist  therefore  by  the  levying  of 
some  certain  duties,  and  by  the  charity  and  benevolence  of 
well-disposed  Christians.  Each  parish  is  obliged  to  maintain 
its  own  curate.  Every  house  is  assessed  at  a certain  annual 
sum,  which  must  be  paid  in  money  or  effects.  Each  diocese 
is  likewise  taxed  for  the  more  honourable  support  of  its  bishop, 
&c. ; but  the  avarice  and  illegal  practices  of  the  collectors 
countenance  and  encourage  the  petty  shifts  and  evasions  which 
are  daily  practised  to  elude  them.  Regarding  the  charity  of 
the  people,  it  is  so  very  cold  and  languid,  that  it  seems  almost 
a sufficient  plea  for  the  simoniacal  practices  of  the  clergy. 

A monastic  life  is  held  in  great  veneration  among  Monastic 

the  Greeks;  and  although  there  are  monks  of  life  held  in 
different  orders  among  them,  yet  all  of  them  great  venera- 
owe  their  origin  to  St.  Basil,  who  was  the  sole 
founder  of  the  monastic  state. 


1G6 


GREEK  CHURCH  PROPER. 


The  two  principal  are  styled  the  Grand  a?id  Angelical 
Habit,  and  the  Lesser  Habit.  Those  belonging  to  the  former 
p . . j are  persons  of  worth  and  distinction,  and  who 
orclerk^^^"  prefer  to  lead^a  more  righteous  life  than  the  rest. 

Monks  of  the  Lesser  Habit  are  inferior  persons, 
•who  do  not  pretend  to  lead  such  sanctified  lives.  The  latter 
live  uncontrolled,  and  are  left  to  their  own  discretion ; for 
which  reason,  before  they  take  up  the  habit,  they  deposite  a 
certain  sum  of  money  for  a cell,  or  small  apartment,  and  other 
accommodations,  belonging  to  the  convent.  The  procurator 
or  steward  indeed  supplies  them  with  bread  and  wine,  in  the 
same  manner  as  the  rest,  but  in  every  other  respect  they  pro- 
vide for  themselves ; and  being  thus  free  from  all  the  incum- 
brances of  a convent,  each  one  pursues  his  own  particular  affairs. 

There  is  a third  order,  who  are  known  and  distinguished 
by  the  name  of  Anchorets;  and  though  they  do  not  choose  to 
- , , work,  nor  to  perform  the  other  duties  of  the  con- 

vent,  they  are  still  very  desirous  of  passing  their 
lives  in  solitude  and  retirement.  They  purchase,  therefore,  a 
cell,  or  a little  commodious  apartment  exterior  to  the  convent, 
with  a small  spot  of  ground  contiguous  to  it,  sufficient  to  main- 
tain them;  and  they  never  attend  the  convent  but  on  solemn 
festivals,  on  which  days  they  assist  at  the  celebration  of  divine 
service.  As  soon  as  their  public  devotions  are  over,  they  re- 
turn to  their  cells,  and  spend  their  time  in  the  pursuit  of  their 
customary  avocations,  without  being  confined  to  any  set  time 
for  their  prayers,  or  other  acts  of  private  devotion.  There  are 
some  of  these  anchorets,  however,  who  retire  altogether  from 
the  convent  with  the  license  and  approbation  of  their  abbot, 
in  order  to  live  still  more  retired,  and  to  apply  themselves 
more  closely  to  prayer  and  contemplation.  Having  no  grounds 
nor  vineyards  of  their  own  to  improve,  the  convent  sends  them, 
once  at  least,  if  not  twice  a month,  a stated  allowance.  Those, 
however,  who  decline  being  dependant  on,  or  pensioners  to  the 
abbot,  rent  some  small  vineyards  situate  near  their  cells,  and 
maintain  themselves  out  of  the  profits  and  product  of  them. 
Some  live  upon  figs,  some  upon  cherries,  and  others  upon  such 
wholesome  fruits  of  a similar  nature,  which  they  can  most 
commodiously  procure.  Some  sow  beans  in  their  proper  sea- 
son ; and  others  earn  their  bread  by  transcribing  books  or 
manuscripts. 

Besides  these  monks,  there  are  likewise  nuns,  who  form 
themselves  into  communities.  They  are  confined  in  convents, 
and  live  subject  to  the  rule  of  St.  Basil.  They 
Nuns.  degree  inferior  to  the  monks,  with 


GREEK  CHURCH  PRORER. 


167 


respect  to  their  abstemious  course  of  life,  their  penances,  fasts, 
prayers,  and  other  acts  of  devotion,  which  are  in  general  prac- 
tised by  recluses. 

These  nuns  in  general  wear  the  same  habit,  which  is  black, 
with  a woollen  gown  of  the  same  colour.  Their  arms  and 
hands  are  covered  to  their  very  finger’s  ends.  Their  heads 
are  all  shaved  close;  and  each  of  them  has  a separate  resi- 
dence, with  a commodious  room  above  and  below.  Those  who 
are  in  good  circumstances  are  allowed  to  keep  a servant,  and 
sometimes  they  entertain  young  ladies  in  their  society,  and  train 
them  up  in  the  practice  of  piety.  After  the  customary  duties 
are  over,  their  leisure  hours  are  advantageously  spent  in  all 
manner  of  curious  needlework. 

The  fasts  of  the  Greeks  are  quite  different  from  those  of 
the  Latins  ; for  those  of  the  latter  are  festival  days  when  com- 
pared with  the  former  ; inasmuch  as  they  not 
only  abstain  from  eating  the  flesh  of  animals.  Fasts, 
and  their  produce,  such  as  butter  and  cheese; 
but  they  eat  no  manner  of  fish,  and  content  themselves  with 
fruits  and  herbs,  to  which  they  put  a drop  or  two  of  oil ; allow- 
ing themselves  but  a very  small  quantity  of  wine.  The 
monks  are  still  more  rigorous ; for  they  never  taste  a drop  of 
wine  nor  oi],  except  on  Saturdays  and  Sundays. 

The  Greek  monks,  according  to  Angelas,  are  obliged  to 
fast  three  days,  that  is,  Mondays,  Wednesdays,  and  Fridays, 
in  every  week.  On  v/hich  days,  about  two  in  the  afternoon 
they  go  to  prayers ; after  that,  they  take  some  small  refresh- 
ment, which  principally  consists  of  a few  beans,  with  a little 
broth,  without  either  oil  or  butter,  or  some  other  relished  roots, 
with  a small  quantity  of  vinegar.  In  the  evening,  they  re- 
sume their  prayers  ; when  service  is  over,  they  seat  themselves 
round  about  the  church,  and  the  procurator  distributes  to  each 
man  a slice  of  bread  and  a glass  of  water.  This  indulgence, 
however,  is  shown  only  to  the  junior  monks ; the  seniors  have 
no  share  in  this  distribution.  After  a short  interval  they  re- 
turn to  their  public  devotions,  which  last  about  half  an  hour, 
and  sometimes  an  hour.  On  going  out  of  the  church,  they 
pass  in  review  before  their  superior,  or  principal,  who  stands 
at  the  church-door,  and  ask  his  blessing,  which  he  gives  to 
each  of  them  in  the  following  terms,  God  he  fropilious  to  thee, 
my  son  ! After  this  benediction,  each  retires  to  his  own  cell, 
without  speaking  a single  word  upon  any  occasion.  By  their 
rule  they  are  enjoined,  after  this,  to  spend  a whole  hour  on 
their  knees  in  private  prayer.  This  exercise  of  devotion  is 
followed  by  a very  short  repose ; for  about  midnight,  or  soon 


168 


GREEK  CHURCH  PROPER. 


after,  they  rise  again,  and  attend  their  public  prayers,  which 
are  not  over  till  break  of  day ; at  which  time  every  one  with- 
draws to  his  particular  avocations,  till  some  short  interval  be- 
fore dinner ; which  is  spent  again  at  church  in  public  devo- 
tions. As  soon  as  dinner  is  served,  the  monks  beg  their  abbot 
or  superior’s  blessing,  who  stands  at  the  upper  end  of  the  table. 
If  any  monk  has  had  the  misfortune  to  oversleep  himself,  and 
comes  too  late  to  church  in  the  morning,  as  a penance  for  his 
indolence  and  neglect  he  is  ordered  to  stand  at  the  lower  end  of 
the  table,  and  there  repeat  over  and  over  with  an  audible  voice, 
but  with  a humble  and  contrite  heart,  these  words.  Have  com- 
passion, OLord,  on  thy  unworthy  servant,  according  to  thy  infi- 
nite goodness  and  mercy  ! till  the  monks  are  risen  from  table, 
and  are  ready  to  go  away.  Then  the  penitent  prostrates  himself 
with  his  face  to  the  very  ground,  imploring  forgiveness  in  this 
humble  posture,  and  crying  out,  Oh!  holy  fathers,  pray  for 
me,  who  am  a.  poor  sinful  sluggard ! whereupon  they  with 
one  voice  reply,  God  forgive  you,  my  brother  ! After  which 
they  all  depart,  except  the  poor  penitent,  who  stays  behind  and 
dines  by  himself;  none  are  exempted  from  this  penance,  from 
the  highe.st  to  the  lowest. 

The  Moscovites,  however,  having  neither  wine  nor  oil,  are 
indulged  in  eating  flesh.  They  abstain  from  eating  flesh, 
butter,  and  cheese,  on  Wednesdays  and  Fridays,  but  have  the 
free  use  of  flsh.  The  Greeks  and  other  eastern  nations  cen- 
sure the  Latins  very  severely  for  fasting  on  Saturdays ; since 
that  day,  in  their  opinion,  is  a festival,  as  well  as  Sunday  ; and 
this  they  endeavour  to  prove  from  their  ancient  canons,  and 
the  practice  of  the  primitive  Christians.  . In  short,  with  re- 
spect to  ceremonies,  it  may  be  said  in  general,  that  they  ob- 
serve a much  greater  number  than  any  other  Christian  coun- 
try whatsoever.  The  veneration  which  they  pay  to  images 
is  boundless  and  extravagant.  Upon  a solemn  festival  they 
plant  the  image  of  the  saint  to  whom  that  day  is  devoted,  in 
the  centre  of  the  church  ; which  statue,  or  picture,  is  always 
an  historical  representation  of  some  remarkable  transaction 
which  they  then  commemorate : as  for  instance,  the  nativity, 
or  resurrection  of  our  Blessed  Saviour  : at  which  time  every 
devotee  then  present  salutes  the  image ; and  this  religious 
adoration  is  not  performed  by  falling  down  on  their  knees, 
prostration,  or  any  other  particular  gesticulations  of  the  body; 
but  by  barely  kissing  the  image.  If  it  happens  to  be  a repre- 
sentation of  our  Blessed  Lord,  they  kiss  his  feet,  if  of  the  Vir- 
gin Mary,  they  salute  her  hands  ; and  if  it  be  only  the  image 


GREEK  CHURCH  PROPER.  169 

of  some  memorable  saint,  they  approach  him  with  more  fami- 
liarity, and  kiss  his  cheek. 

The  supreme  head  of  the  6reek  church  is  the  Patriarch  of 
Constantinople,  whom  they  style  the  13th  Apostle  ; and  whose 
usual  title,  when  he  subscribes  any  letter,  or  mis- 
sive,  is  “ by  the  mercy  of  God,  Archbishop  of  Greelf  churcl^ 
Constantinople,  the  New  Rome  and  CEcumenical 
Patriarch.'''  The  right  of  electing  him  is  vested  in  the  twelve 
bishops  who  reside  nearest  that  famous  capital ; but  the  right 
of  confirming  the  election,  and  of  enabling  the  new  chosen 
patriarch  to  exercise  his  spiritual  functions,  belongs  only  to 
the  Turkish  emperor. 

A patriarch  of  Constantinople  formerly  paid  but  ten  thou- 
sand crowns  for  his  instalment,  but  subsequently  the  price 
was  advanced  to  twenty-five  thousand.  Even  fifty  and  sixty 
thousand  have  been  given  by  different  patriarchs.  Independ- 
ently of  this  charge,  which  is  so  exceedingly  heav}’-,  the  minis- 
ters of  state  often  exact  other  fees,  so  very  enormous,  that  the 
patriarch  becomes  always  encumbered  with  debts,  and  is 
forced  to  study  incessantly  new  ways  and  means  to  satisfy  the 
avarice  of  his  creditors.  If  he  once  proves  deficient  in  his  pay- 
ments, he  is  presently  deposed.  And  these  may  be  considered 
as  the  genuine  causes  of  those  revolutions,  which  so  frequently 
occur  in  the  Greek  Church,  and  which  tend  to  support  the 
tyrannical  power  of  the  Turks  in  the  election  of  the  clergy. 

The  revenues  of  the  Patriarch  of  Constantinople  are  very 
precarious,  and  increase  or  decrease  in  value  according  to  the 
degree  of  oppression  which  he  suffers  from  the  pc 

Turks,  or  to  the  character  which  he  himself 
bears,  of  being  a virtuous  or  a dishonest  man.  The  following 
are  the  sources  from  which  his  revenues  arise.  As  soon  as 
the  patriarch  is  elected,  he  disposes  of  the  vacant  bishoprics 
and  other  benefices,  to  the  best  purchaser,  and  independently 
of  the  advan^^ge  of  these  sales,  each  bishopric,  benefice,  living, 
and  convent  within  his  jurisdiction,  is  assessed  at  a certain 
annual  sum.  Every  priest  in  Constantinople  pays  him,  annu- 
ally, a crown.  The  bishops,  following  the  laudable  example 
of  their  patriarch,  exact  the  utmost  from  those  persons  whom 
they  admit  into  holy  orders;  and  the  priests,  again,  obtain  a 
supply  for  their  pecuniary  necessities  by  the  sale  of  the  blessed 
Sacraments  to  the  people.  They  likewise  make  them  pay  for 
their  holy  water,  their  consecrated  bread,  and  the  very  seats 
in  their  churches.  Several  bishoprics  are  assessed  after  the 
rate  of  a thousand  crowns  per  annum,  and  the  convents  in 
proportion.  There  are  about  one  hundred  and  fifty  bishops 


170 


GREEK  CHURCH  PROPER. 


and  archbishops  who  are  dependant  on  the  patriarch,  and  he 
receives  a fee  from  every  one,  whom  he  ordains  in  Constanti- 
nople, whether  he  be  priest  or  ’deacon ; and  those  who  are 
constituted  bishops,  or  archbishops,  make  him  a present  in 
proportion  to  their  quality.  For  every  marriage  that  is  so- 
lemnized in  Constantinople,  or  within  the  jurisdiction  thereof, 
he  has  a crown.  This  perquisite  at  one  time  amounted  to  a 
very  considerable  sum,  on  account  of  the  vast  number  of 
Greeks  who  settled  in  Constantinople.  The  fee  upon  a se- 
cond marriage  is  doubled,  and  for  the  third  and  last,  he  re- 
ceives a triple  gratuity,  no  fourth  marriage  being  allowed,  ac- 
cording to  the  tenets  of  the  Greek  church. 

One  of  the  principal  branches  of  the  patriarch’s  revenues 
arises  from  particular  patrimonies,  or  estates  of  inheritance. 
In  case  a priest  dies  without  issue,  the  patriarch  has  a just 
claim  to  all  his  effects,  as  the  spiritual  father  and  common 
heir  of  the  clergy  ; and  those  Greeks  who  die  possessed  of  very 
large  estates  generally  remember  the  patriarch  in  their  wills, 
and  leave  him  either  lands,  houses,  or  ready  money.  Once  in 
three  years  he  collects  a penny  per  head  of  every  parishioner 
in  his  patriarchate;  to  which  are  added  the  contributions 
raised  for  him  during  Lent  in  the  churches  of  Constantino- 
ple and  Galata.  Finally,  the  Czar  of  Muscovy  himself  makes 
him  a very  handsome  present  as  a mark  of  his  peculiar  friend- 
ship and  respect ; and,  on  the  other  hand,  the  Greeks  testify 
an  extraordinary  regard  for  the  Russian  nation,  on  account  of 
some  particular  prophecies,  which  intimate  that  the  Russians 
will  one  day  deliver  the  Greeks  from  the  tyranny  and  op- 
pression of  the  Turks. 

After  the  Patriarch  of  Constantinople,  the  richest  is  that  of 
Jerusalem,  on  account  of  the  large  sums  of  money  arising 
. from  his  profits  by  consecrated  fires.  The  Pa- 
archs^^  triarch  of  Antioch  is  the  poorest  of  them  all. 

That  of  Alexandria  is  very  powerful,  with  respect 
to  the  ecclesiastical  government,  and  he  makes  himself  formi- 
dable by  the  execution  of  his  penal  laws.  He  assumes  the 
grand  title  of  Judge  of  the  whole  World,  as  well  as  that  of 
Pope.  But  what  distinguishes  him  in  a particular  manner 
from  the  Patriarch  of  Constantinople  is,  the  advantage  which 
he  enjoys  of  being  less  exposed  to  the  avarice  and  resentments 
of  the  Turks.  Ilis  election  is  carried  on  without  those  arti- 
fices and  intrigues,  which  are  practised  in  that  of  the  for- 
mer, and  the  votes  of  the  electors  are  much  more  free. 

As  to  the  revenues  of  the  archbishops  and  bishops,  they 
consist,  in  like  manner,  in  the  moneys  arising  from  their  re- 


GREEK  CHURCH  PROPER, 


171 


spective  ordinations.  They  have  a fee  of  a crown  „ „ 

upon  all  marriages ; and  every  house  in  their 
particular  diocess  supplies  them  with  a cer-  gy. 
tain  quantity  of  corn,  fruits,  wine,  and  oil. 

The  priests  live  on  the  revenues  of  the  churches,  or  on 
the  voluntary  bounty  and  benevolence  of  their  parishioners, 
and  their  public  collections  on  solemn  festivals.  Every  time 
a priest  says  mass,  either  on  a holyday  or  Sunday,  each  house 
pays  him  two-thirds  of  a farthing,  and,  as  a grateful  acknow- 
ledgment, the  priest  on  his  part  is  obliged,  before  the  sacrifice 
is  offered  up,  to  say  a prayer,  and  beg  of  God  to  bless  each 
of  his  benefactors  for  this  small  gratuity.  It  is,  however,  a 
custom,  amongst  the  Greeks  to  enjoy  themselves,  and  to  have 
an  elegant  entertainment  on  all  solemn  festivals,  at  which  the 
priests  always  attend  and  give  their  blessing,  as  soon  as  the 
first  course  comes  upon  the  table.  This  short  religious  ser- 
vice entitles  them  to  some  bread,  meat,  wine,  and  a small  sum 
of  money.  As  their  whole  maintenance,  however,  depends 
upon  the  good  circumstances  and  liberality  of  their  parish- 
ioners, their  income  is  very  uncertain  and  precarious,  which 
naturally  tends  to  make  them  avaricious  and  anxious  in  mind, 
abject  and  submissive  in  their  behaviour,  and  lukewarm  in 
their  devotion.  If  any  religious  services  be  required  of  them, 
whether  it  be  absolution,  confession,  baptism,  marriage,  di- 
vorce, excommunication,  or  administration  of  the  sacraments 
to  the  sick,  the  price  of  each  individual  service  must  be  first 
settled  and  adjusted.  The  priests  make  the  best  bargain  they 
possibly  can,  always  proportioning  their  fees  to  the  zeal  and 
circumstances  of  the  devotees,  with  whom  they  hold  this  re- 
ligious commerce. 

The  patriarch  is  elected  by  the  archbishops  and  bishops,  by 
a majority  of  votes;  but  this  formality  carries  with  it  no  weight 
nor  importance,  without  the  consent  and  ap- 
probation of  the  Grand  Seignior.  Before  the  .1  of 

election  begins,  it  is  customary  to  address  the 
Grand  Vizier  for  his  license  and  permission  to  proceed  upon 
it;  and  this  minister  summons  the  archbishops,  and  in- 
quires of  them,  whether  they  be  fully  determined  to  proceed 
to  the  election  of  a new  patriarch.  He  repeats  the  ques- 
tion a second  time,  and  grants  his  consent  together  with 
the  baratz.  His  highness  then  presents  the  patriarch  with 
a white  horse,  a black  capuch,  a crosier,  and  an  embroidered 
caftan.  In  this  ceremony,  the  Turk  retains  the  ancient  cus- 
tom of  the  Grecian  emperors.  After  this,  the  patriarch,  at- 
tended by  a long  train  of  Turkish  officers,  his  own  clergy, 


172 


GREEK  CHURCH  PROPER. 


and  a great  concourse  of  people,  repairs  to  his  patriarchal  see 
with  all  imaginable  pomp  and  solemnity.  The  principal 
archbishops,  and  the  remainder  of  the  clergy,  with  wax-tapers 
in  their  hands,  receive  him  at  the  church-door  ; and  the  bishop 
of  Heraclea,  as  chief  archbishop,  having  a right  to  consecrate 
him,  being  dressed  in  his  pontifical  robes,  takes  the  patriarch 
by  the  hand,  and  conducts  him  to  the  throne.  Previously  to 
this  ceremony,  however,  he  makes  a short  harangue  to  the 
people,  and  informs  them,  that  such  a person  has  been  elected 
patriarch  by  the  general  suffrage  of  the  archbishops  and  bish- 
ops, according  to  the  canons  of  the  church,  and  then  invites  the 
patriarch  to  take  possession  of  the ’important  trust  reposed  in 
him,  who  with  gravity  professes  to  decline  it,  as  not  consider- 
ing himself  worthy  of  so  great  an  honour:  however,  as  it  is 
conferred  upon  him  by  the  will  of  Heaven,  he  submits  at  last 
to  the  decisions  of  the  clergy.  This  ceremony  being  accom- 
plished, he  receives  the  cross,  the  mitre,  and  the  other  ponti- 
fical ornaments,  from  the  hands  of  the  archbishop  of  Heraclea. 
He  seats  himself  on  his  throne;  and  the  bishops,  inferior  cler- 
gy, and  the  populace,  pay  him  the  usual  compliments,  ex- 
claiming, Ad  multos  annos  Domine.  The  celebration  of  the 
mass,  with  the  usual  ceremonies  observed  on  solemn  festivals, 
immediately  succeed,  and  close  the  ceremony. 

According  to  ancient  custom,  the  patriarch,  bishops,  and 
other  dignified  clergy,  ought  to  have  none  but  monks  for 

Order  of  as-  ministers,  and  no  secular  assistants.  Before 

sistants.  conquest  of  Constantinople  they  were  eccle- 

siastics, but  at  present  they  are  all  seculars,  four 
only  excepted ; and  this  arrangement  augments,  on  the  one 
hand,  the  revenues  of  the  patriarch  ; and,  on  the  other,  grati- 
fies the  ambition  of  the  seculars.  The  following  are  the  se- 
veral officers,  ranged  in  their  proper  order,  in  regard  to  their 
respective  functions,  both  ecclesiastical  and  civil. 

At  the  patriarch’s  right  hand  stands  his  grand  (economist, 
or  high  steward,  whose  peculiar  province  it  is  to  collect  the 
revenues,  and  discharge  the  necessary  disbursements  of  the 
patriarchate.  He  delivers  in  his  accounts  twice  a year,  and 
assists  at  the  patriarchal  tribunal,  whenever  the  court  sits. 
When  a bishop  dies,  he  likewise  superintends  the  affairs  of 
the  vacant  see,  and  has  the  first  vote  in  every  new  election. 

The  grand  sacellarius,  or  high-master  of  the  chapel,  assists 
the  patriarch  in  the  administration  of  all  his  judicial  affairs, 
and  in  the  regular  performance  of  the  several  ceremonies  en- 
joined by  the  Church.  It  is  a part  of  his  office,  likewise,  to 
present  all  candidates  to  be  ordained,  and  not  only  the  mo- 


GREEK  CHURCH  PROPER.  173 

nasteries  of  the  monks,  but  the  convents  of  the  nuns,  are  sub- 
ject to  his  inspection. 

The  high  treasurer,  who  is  keeper  of  the  sacred  vessels 
and  ponti&al  ornaments  belonging  to  the  church,  stands  at 
the  door  of  the  vestry,  in  which  they  are  always  deposited, 
and  not  only  delivers  out  the  proper  habiliments  to  the  offi- 
ciating prelate,  but  takes  care  that  every  article  be  regularly 
placed  upon  the  altar.  When  any  bishopric  is  vacant,  it  is 
his  province  likewise  to  take  care  of  the  revenues  belonging 
to  it. 

The  grand  oficial  takes  cognizance  of  all  affairs  relating 
to  bene&es,  and  the  impediments  which  obstruct  marriages  : 
he  likewise  introduces  all  those  priests  who  come  to  receive 
the  Sacrament  on  solemn  festivals. 

The  grand  logothetes,  or  high  chancellor.  He  is  the 
speaker,  has  the  patriarch’s  signet  in  his  custody,  and  seals 
all  his  letters. 

The  grand  referendary  despatches  all  the . patriarch’s  or- 
ders, is  his  deputy  to  persons  of  distinction,  and  is  one  of  the 
ecclesiastical  judges.  He  was  distinguished  by  the  title  of  the 
palatine  in  the  time  of  the  Greek  emperors. 

The  grand  frothonotary  sits  directly  opposite  to  the  Pa- 
triarch, to  transcribe  and  deliver  out  all  his  briefs,  manda- 
muses, orders  and  decrees.  It  is  his  province  also  to  examine 
twice  a year  all  the  professors  of  the  canon  law.  All  contracts, 
and  last  wills  or  testaments  are  under  his  inspection.  Finally, 
he  attends  the  patriarch  in  the  sanctuary,  and  brings  him 
water  to  wash  his  hands  during  the  celebration  of  divine  ser- 
vice. 

All  the  above-named  officers,  as  well  as  those  who  follow, 
though  their  office  be  inferior,  still  preserve  their  ancient  dig- 
nity, and  stand  at  the  patriarch’s  right  hand  at  all  public 
solemnities. 

The  thuroferary,  or  incense-bearer,  independently  of  the 
duty  implied  in  his  name,  covers  the  consecrated  vessels,  or 
implements,  with  a veil,  during  the  anthem  to  the  sacred  Tri- 
nity, and  assists  the  celebrant  in  putting  on  his  sacerdotal 
vestments. 

The  next  officer  is  employed  in  noting  down  the  votes  of 
the  bishops,  and  receiving  petitions  and  remonstrances.  The 
‘protecdice,  or  advocate,  determines  all  petty  causes,  and  his 
court  is  held  in  the  church  porch.  The  hieromneinon  is  in- 
trusted with  the  care  of  the  ritual,  which  is  called  contacium, 
and  other  church  books.  It  is  his  province  likewise  to  con- 
secrate any  new  church  in  the  bishop’s  absence,  and  to  ordain 


174 


GREEK  CHURCH  PROPER. 


the  readers.  There  is  another  officer  who  takes  care  of  the 
supergenual  of  the  patriarch,  and  one  who  has  the  title  of 
doctor. 

On  the  left  hand  of  the  patriarch  attend  the  protopapas,  or 
high  priest,  the  deutereuon,  or  second  visiter,  the  prefect  of 
the  churches,  the  ecdices,  or  lateral  judges,  the  e.  arch,  the 
two  domestics,  the  two  laosynactes,  the  two  deans,  the  proto- 
psaltes,  or  chief  singer,  the  deputy,  the  grand  archdeacon  and 
the  secondary  deacon.  The  protopapas,  whose  dignity  is  en- 
tirely ecclesiastical,  administers  the  Holy  Sacrament  to  the 
patriarch  at  all  high  and  solemn  masses,  and  receives  it 
from  him.  He  is  the  head  ecclesiastical  dignitary,  not  only 
with  respect  to  his  peculiar  privileges,  hut  to  his  right  and 
title  to  precedence.  The  deutereuon,  when  the  protopapas 
happens  to  be  absent,  officiates  in  his  stead.  The  visiter, 
amongst  several  other  prerogatives  belonging  to  his  office, 
enjoys  the  privilege  of  examining  into  all  ecclesiastical  de- 
bates, and  all  impediments  in  matrimonial  cases.  The  sacred 
oil,  and  what  the  Greeks  call  the  antimensium,  which  is  a 
portable  altar,  are  intrusted  to  the  sole  direction  and  manage- 
ment of  the  prefect,  or  superintendent.  He  has  the  honour  to 
erect  the  cross  on  such  spot  of  ground  as  is  marked  out,  and 
set  apart  for  a new  church,  when  the  patriarch  cannot  per- 
form this  ceremony  himself  The  exarch  revises  all  causes 
in  which  sentence  has  been  already  passed.  The  domestics, 
as  also  the  two  deans,  who  sit  above  the  deacons,  are  ranged 
on  each  side  of  the  protopsaltes,  or  master  of  the  choir,  and 
sing  with  him.  The  laosynactes  assemble  the  deacons  and 
people  together.  The  deputy  introduces  strangers  into  the 
presence  of  the  patriarch,  and  clears  the  way  to  and  from  his 
audience.  He  may  be  styled  with  propriety  the  master  of  the 
ceremonies.  Those  who  stand  on  the  left  hand  of  the  pa- 
triarch are  the  catechist,  who  instructs  and  prepares  all  those 
persons  for  the  Sacrament  of  Baptism,  who  renounce  their 
heretical  tenets,  and  desire  to  be  admitted  into  the  pale  of  the 
Church.  The  periodeutes  goes  likewise  from  one  place  to 
another,  to  instruct  those  that  are  intended  to  be  baptized : the 
prefect,  or  master  of  the  ceremonies,  an  office  distinct  from 
that  of  the  deputy,  assigns  every  person  his  proper  place. 

The  'protosyncdlus  is,  properly  speaking,  inspector-general 
of  the  patriarch  himself  He  has  a right  and  title  to  an  apart- 
ment in  his  palace,  and  resides  there  at  night  with  several 
other  syncelli,  Avho  are  under  his  direction.  His  apartment 
joins  the  patriarch’s,  and,  in  fine,  he  is  not  only  the  pa- 
triarch’s vicar  and  assistant,  but  his  ghostly  father. 


GREEK  CHURCH  PROPER. 


175 


The  service  of  the  Greeks  consists  of  nine  parts ; viz.  the 
nocturns,  or  night  service,  the  morning  service,  or  matins,  the 
laudes,  prime,  tierce,  sexte,  none,  vespers,  and  ggj.yj(.e  Li- 
complin.  After  the  nocturnal,  they  sing  the  turgy,  &c. 
trisagium,  or  Holy  God,  Holy  and  Omnipotent,  ^ ’ 

Holy  and  Eternal ; and  repeat  the  Gloria  Patri  three  times 
successively,  &c. ; and  at  all  the  hours  perform  the  same  ser- 
vice. 

The  Greeks  have  four  distinct  liturgies  ; the  first  is  that  of 
St.  James,  which  has  met  with  a universal  reception  through- 
out the  Greek  Church.  As  this  particular  service  is  very 
long,  and  requires  five  hours  at  least  for  the  celebration  of  it, 
it  is  read  but  once  a-year,  that  is,  on  the  23d  of  October,  which 
is  St.  James’s  Day.  The  second  is  that  of  St.  Basil.  This 
Father  distinctly  perceived,  that  the  unmerciful  length  of  St. 
James’s  liturgy  tired  the  people,  and  damped  their  devotion  ; 
and  therefore  determined  to  abridge  it.  The  liturgy  of  Basil, 
is  read  every  Sunday  in  Lent,  Palm  Sunday  excepted ; on 
Holy  Saturday,  on  the  vigils  or  eves  of  Christmas,  the  Epi- 
phany, and  the  festival  of  St.  Basil.  The  third  liturgy  is  that 
of  St.  Chrysostom  ; who  ascertained  that  the  liturgy  of  St. 
Basil,  though  an  abridgment,  was  still  too  tedious,  and  that 
he  did  not  make  sufficient  allowance  for  the  weakness  and 
frailty  of  the  faithful,  who  are  unable  to  support  a close  atten- 
tion to  the  duties  of  religion  for  several  consecutive  hours, 
St.  Chrysostom,  therefore,  made  a new  reduction  of  this  litur- 
gy, or  rather  extracted  the  most  essential  parts  from  St.  Basil’s 
abridgment,  and  inserted  them  in  his  own.  This  liturgy  of 
St.  Chrysostom  is  used  during  the  whole  year,  except  on  the 
days  above  particularly  specified.  The  fourth,  which  is  that 
of  St.  Gregory,  is  called  the  preconsecrated  liturgy,  because 
it  always  follows  that  of  St.  Chrysostom  or  St.  Basil.  The 
last  liturgy  of  St.  Gregory  is  no  more  than  a collection  of 
prayers  peculiarly  adapted  to  inspire  both  the  priest  and  the 
people  with  that  ardent  zeal  and  devotion  which  are  requisite 
for  the  Lord’s  Supper. 

During  divine  service  the  Greeks  observe  several  distinct 
postures,  which  are  considered  as  actually  essential,  and  of 
the  greatest  moment  in  the  performance  of  their  religious  du- 
ties ; in  general,  when  they  pray,  they  stand  upright,  and  turn 
their  faces  to  the  east ; but  they  may  lean,  or  even,  sit  down 
to  rest  themselves,  when  they  find  it  convenient.  The  laity 
sit,  whilst  the  priest  reads  his  exhortation  to  them  ; but  stp,nd, 
when  they  pray  to  God  or  sing  an  anthem.  On  reaching 
their  respective  places  they  uncover  their  heads,  and  make 


176 


GREEK  CHURCH  PROPER. 


the  sign  of  the  cross,  by  joining  the  three  first  fingers  of  their 
right  hand,  by  which  it  is  implied,  that  there  are  three  persons 
in  the  sacred  Godhead.  In  this  sign  of  the  cross,  the  three  fin- 
gers placed  on  the  forehead  denote,  that  the  three  persons  in  the 
sacred  Godhead  reside  in  the  kingdom  of  heaven  ; when  brought 
below  the  breast,  they  point  out  four  great  mysteries  at  once, 
viz.  Christ’s  incarnation,  crucifixion,  burial,  and  descent  into 
hell.  When  placed  on  the  right  shoulder,  they  imply  that 
Jesus  Christ  being  risen,  sits  at  the  right  hand  of  God.  In 
short,  as  the  left  shoulder  is  a type,  or  figure  of  the  reproba- 
tion of  the  wicked,  the  Greek  devotee,  % placing  his  three 
fingers  there,  begs  of  God,  that  he  may  not  be  reckoned 
amongst  the  number  of  those  abandoned  wretches  ; but  be  de- 
livered from  the  power  of  the  devil. 

The  whole  devotion  of  the  Greeks  is  comprised  in  the  sign 
of  the  cross,  and  the  collection  of  prayers,  commonly  called 
the  Horologium,  which  are  much  the  same  as  the  Hours  of 
the  Latins.  By  this  Horologium,  it  is  manifest  that  they 
pray  to  the  saints  and  the  Virgin  Mary.  The  latter  is  therein 
called  the  mother  of  God,  the  Queen  of  the  Universe,  and  the 
Glory  of  the  Orthodox.  In  one  particular  prayer  of  the  noc- 
turnal  service  they  implore  the  Blessed  Virgin  to  frustrate 
the  counsels  of  the  ungodly,  to  fight  for  their  rightful  sove- 
reign, and  intercede  for  the  peace  and  tranquillity  of  the  whole 
world,  &c. 

It  is  remarkable,  that  their  women,  in  some  certain  cases, 
are  not  allowed  to  enter  their  churches ; but  are  obliged  to 
stand  at  the  door,  as  if  their  breath  were  infectious,  and  they 
never  presume  either  to  approach  the  communion  table,  or 
kiss  their  images. 

The  Greeks  celebrate  mass,  which  consists  of  a round  of 
ceremonies,  somewhat  similar  to  those  of  the  Catholic  mass. 

Mass  clergy,  however,  among 

the  Greeks,  take  the  sacrament  in  both  kinds, 
and  receive  from  the  hands  of  the  priest  the  consecrated  bread 
and  wine  in  the  same  spoon,  which  the  Greeks  call  Labis. 
The  laity  receive  the  sacrament  standing  at  the  door  of  the 
sanctuary;  the  men  first,  and  then  the  women.  Those  who 
presume  to  partake  of  this  holy  banquet  must  stand  in  a 
modest  and  reverential  posture ; their  eyes  must  be  fixed  on 
the  ground,  their  head  bowed  down,  as  persons  in  the  act  of 
adoration,  and  their  arms  must  be  laid  across.  The  Greeks 
follow  the  example  of  the  Catholics,  carry  the  communion  to 
the  sick,  but  with  less  pomp  or  grandeur,  it  being  contained  in 
a little  box,  enclosed  in  a bag  which  the  priest  bears  under 


GREEK  CHURCH  TROPER. 


irr 


his  arm.  This  is  a small  parcel  or  portion  of  the  blessed 
bread,  which  they  also  carry  to  those  whose  business  confines 
them  at  home.  The  bishop  of  Vabres  says,  that  they  take  a 
small  portion  of  consecrated  bread,  about  an  inch  square,  cut 
in  the  form  of  a cross  and  sprinkled  with  a little  blood, 
(that  is,  transubstantiated  wine,)  and  administer  it  to  the  sick, 
after  having  moistened  it  with  a little  water,  or  a little  wine, 
and  this  is  their  viaticum  which  they  give  to  sick  and  dying 
persons. 

It  is  a custom  amongst  the  Greeks,  when  the  foundation  of 
any  church  is  to  be  laid,  for  the  patriarch  or  bishop,  dressed 
in  all  his  pontifical  robes,  to  repair  to  the  place,  churclies. 
and  to  bless  it  in  the  following  manner.  He  thu- 
rifies or  incenses  every  individual  part  of  the  whole  founda- 
tion; during  which  ceremony,  the  clergy  sing  anthems  in 
honour  to  the  particular  saint  to  whom  the  church  is  to  be 
devoted.  As  soon  as  he  arrives  at  the  place  appointed  for  the 
high  altar,  he  says  a prayer,  in  which  he  begs  that  the  Lord 
would  be  pleased  to  bless  and  prosper  the  intended  edifice. 
After  that,  the  bishop  who  consecrates  it  takes  a stone,  makes 
a cross  Avith  it,  and  lays  it  on  the  foundation,  saying,  The  Lord 
hath  laid  the  foundation  of  this  house  ; it  shall  never  be  sha- 
ken. This  office  properly  belongs  to  the  bishop,  or  such  other 
person  as  the  patriarch  shall  think  fit  to  nominate  or  appoint ; 
as  well  as  another  office  which  the  Greeks  call  Stauropegium, 
i.  e.  the  consecration  or  dedication  of  the  church.  A wooden 
cross  is  erected  behind  the  communion-table,  and  in  order  the 
better  to  certify  and  assure  the  faithful,  that  this  cross  Avill  be 
able  to  dispel  and  keep  the  infernal  powers  at  a distance,  a 
particular  prayer  is  repeated,  in  Avhich  the  miraculous  rod  of 
Moses  is  said  to  be  an  antecedent  type  of  that  of  our  Lord  Je- 
sus Christ ; as  the  cross  at  the  consecration  is  its  subsequent 
figure  or  representation. 

When  the  Greeks  lay  the  foundation  of  any  edifice,  the 
priest  blesses  both  the  work  and  the  workmen ; and  as  soon 
as  the  priest  has  retired,  the  following  ceremony  is  observed: 
the  labourers  kill  a cock  or  a sheep,  and  bury  the  blood  of  it 
under  the  foundation-stone,  they  being  of  opinion,  that  there  is  a 
kind  of  magic  or  charm  in  this  ceremony,  of  singular  service 
and  importance  to  the  building.  This  ceremony  is  called 
Thusia,  that  is,  sacrifice. 

There  is,  however,  a still  more  remarkable  ceremony  preva- 
lent amongst  the  Greeks,  and  which  may  be  adduced  as  a 
strong  proof  of  the  gross  superstition  in  AAffiich  they  are  un- 
happily immersed.  When  they  entertain  any  resentment 


178 


GREEK  CHURCH  PROPER, 


against  a particular  person,  in  order  to  satisfy  their  malice  and 
revenge,  they  take  an  exact  measure  of  the  height  and  circum- 
ference of  his  body.  This  measure  they  carry  to  one  of  the 
workmen  employed  in  laying  the  foundation  of  an  edifice,  who, 
for  a small  gratuity,  buries  it  under  one  of  the  first  stones. 
They  flatter  themselves,  that  their  enemy  will  die  soon  after, 
or  languish  and  fall  away  by  degrees,  in  the  same  manner  as 
this  secret  instrument  of  their  revenge  perishes  and  decays. 

The  churches  of  Constantinople  are  generally  built  in  the 
form  of  the  Greek  cross,  that  is,  an  equilateral  square.  The 
choir  always  fronts  the  east.  Some  ancient  churches,  which 
are  still  extant,  have  two  naves,  either  sharp -roofed,  or  vaulted ; 
and  their  steeples,  which  are  not  of  the  least  service,  there 
being  no  bells  in  them,  are  erected  in  the  middle  of  the  two 
roofs.  The  Greeks  are  prohibited  by  the  Turks  from  making 
use  of  bells,  alleging,  that  the  sound  of  them  interrupts  and 
disturbs  the  repose  of  departed  souls. 

The  Greeks  have  four  solemn  feasts,  or  Lents.  The  first 
commences  on  the  15th  of  November^  or  forty  days  before 
Christmas.  The  second  is  our  Lent,  which  irn- 

Fasts  and  mediately  precedes  Easter,  which  they  keep 

estiva  s.  according  to  the  old  style,  the  Eastern  Christians 
not  having  admitted  the  Gregorian  Reformation  of  the  Ca- 
lendar. Their  third  is  distinguished  by  the  title  of  the  Fast 
of  the  Holy  Ayostles,  which  they  observe  upon  the  suppo- 
sition, that  the  apostles  then  prepared  themselves  by  prayer 
and  fasting  for  the  promulgation  of  the  Gospel.  This  fast 
commences  the  week  after  Whit-Sunday,  and  continues  till 
the  festival  of  St.  Peter  and  St.  Paul.  The  number  of  days 
therefore  comprised  in  this  Lent  is  not  settled  nor  determined; 
but  consists  of  more  or  less,  according  as  Whit-Sunday  falls 
sooner  or  later.  Their  fourth  fast  commences  the  first  of 
August,  and  lasts  only  until  the  15th.  It  is  by  this  fast,  that 
they  prepare  themselves  for  the  celebration  of  the  festival, 
called,  the  Assumption  of  the  Blessed  Virgin.  This  fast  is 
observed  so  strictly,  that  the  Greek  monks  are  not  allowed  to 
touch  one  drop  of  oil  during  the  continuance  of  it ; and  it  is 
looked  upon  as  a duty  incumbent  on  all  persons  in  general, 
except  on  the  sixth  of  August,  which  is  the  festival  of  the 
Transfiguration,  at  which  time  they  are  indulged  in  the  eat- 
ing both  of  oil  and  fish ; but  on  the  following  day  they  are 
obliged  to  observe  the  same  rules  of  abstinence  as  were  before 
prescribed  to  them. 

The  Greeks  testify  a peculiar  veneration  for  the  Blessed 
Virgin;  and  the  expressions  which  they  make  use  of  in  the 


GREEK  CIITTRCH  PROPER. 


179 


prayers  particularly  addressed  to  her,  are  excessively  extra- 
vagant, and  border  strongly  upon  the  ridiculous.  It  is  the 
custom  of  the  most  zealous  devotees  to  dedicate  to  her  after 
their  meals  a small  piece  of  bread,  which  they  cut  in  a 
triangular  form,  and,  after  thurification,  elevate  it  to  her 
honour. 

To  these  four  general  fasts  must  be  added,  that  of  the  28th 
of  August,  in  commemoration  of  the  martyrdom  of  St.  John 
the  Baptist.  They  prepare  themselves  by  a fourteen  days 
fast  for  the  festival  of  the  Exaltation  of  the  Cross ; during 
which  time  the  monks  preach,  and  endeavour  to  affect  the  peo- 
ple with  a long  and  pathetic  history  of  our  Saviour’s  Passion  : 
few,  however,  excepting  the  monks,  observe  the  latter  fast ; 
they  being  the  persons  who  peculiarly  devote  themselves  to  ex- 
ercises  of  devotion,  and  the  mortification  of  the  flesh  ; accord- 
ingly, they  not  only  abstain  from  all  flesh,  butter,  cheese,  and 
milk  ; but  from  all  fish  that  have  either  shells,  fins,  or  blood. 
They  are  allowed,  however,  to  eat  any  kind  of  fish,  during 
that  Lent  which  begins  the  15th  of  November  ; as  well  as  on 
their  ordinary  fast-days  of  Wednesdays  and  Fridays;  which 
days  are  in  general  fast-days  throughout  the  year,  except  a 
few  particular  ones,  and  amongst  the  rest,  those  in  the  eleventh 
week  before  Easter,  which  they  call  Artzeburst,  which,  in 
the  Armenian  language,  signifies  messenger ; and  the  cause 
of  this  exception  is  at  once  curious  and  entertaining.  A fa- 
vourite dog,  that  served  in  the  capacity  of  carrier  or  mes- 
senger to  some  particular  heretics,  having  died,  they  imme- 
diately accused  the  orthodox  with  being  the  contrivers  and 
promoters  of  his  death  ; and  in  commemoration  of  the  good  ser- 
vices of  the  dog,  and  as  a public  testimony  of  their  unfeigned 
sorrow  at  his  untimely  end,  the  heretics  set  apart  two  days  of 
this  eleventh  week  to  be  observed  as  a fast.  These  two  days 
were  Wednesday  and  Friday,  and  the  orthodox  were  absolved 
by  the  Greek  church  from  fasting  on  those  two  days,  lest 
they  should  act  in  conformity  to  an  erroneous  practice,  esta- 
blished by  the  heretics.  The  Greeks  likewise  abstain  from 
all  kind  of  meats  on  Whitsun-Monday ; on  which  day  the 
people  repair  to  church  early  in  the  morning,  in  order  to 
pray  to  God  for  that  communication  of  the  Holy  Ghost, 
which  he  formerly  conferred  on  the  blessed  apostles.  On  the 
25th  of  March,  which  is  the  festival  of  the  Annunciation  of 
the  Blessed  Virgin  Mary,  they  are  allowed  to  eat  what  fish 
they  please,  notwithstanding  this  holyday  falls  in  Lent.  They 
are  permitted  likewise  to  eat  meat  from  Christmas  till  the 
Epiphany,  or  Festival  of  the  Three  Kings,  not  excluding 


180 


GREEK  CHURCH  PROPER. 


Wednesdays  and  Fridays,  which,  amongst  the  Greeks,  arc 
accounted  fast  days  throughout  the  whole  year.  The  Greeks 
select  Wednesday,  because  Judas  on  that  day  took  the  nine 
pieces  of  silver  to  betray  his  Master ; and  Friday,  on  account 
of  Christ’s  Passion. 

Lent  with  the  Greeks  commences  on  a Monday,  and  their 
strict  observance  of  all  their  fasts  can  only  be  equalled  by 
their  superstition.  They  look  upon  those  persons,  who,  with- 
out an  absolute  necessity,  violate  the  laws  of  abstinence, 
and,  consequently,  the  constitutions  of  their  church,  to  be  as 
infamous  and  as  criminal,  in  all  respects,  as  those  who 
are  guilty  of  theft  or  adultery.  They  entertain  such  an  ex- 
alted and  extravagant  idea  of  these  fasts,  that  they  imagine 
Christianity  cannot  possibly  subsist  without  them,  and  they 
hesitate  not  to  suspect  the  sincerity  of  those  professors  who 
presume  to  neglect  or  infringe  the  strict  observance  of  them. 
This  partial  and  more  than  common  regard  for  fasts,  induces 
the  Eastern  nations  to  believe  that  the  Protestant  Churches 
are  all  heterodox,  as  they  observe  no  days  of  penance ; to 
which  may  be  added  their  total  want  of  a profound  veneration 
for  the  sign  of  the  cross. 

The  Greeks  are  so  superstitious  and  extravagant  in  the 
observance  of  their  fasts,  that  they  will  not  admit  of  any  cases 
of  sufficient  urgency  to  justify  the  grant  of  any  dispensations  ; 
and  the  patriarch  himself,  according  to  their  ideas,  cannot 
authorize  nor  empower  any  person  to  eat  meat,  when  the 
church  has  enjoined  tjie  contrary.  They  think  it  their  duty 
rather  to  let  a sick  man  die,  than  restore  him  to  health,  if  they 
could,  by  such  an  abominable  prescription  as  a mess  of  broth ; 
it  is  true,  nevertheless,  that  a father  confessor  will  sometimes, 
when  he  entertains  a particular  love  and  respect  for  a person 
that  is  indisposed,  order  and  advise  him  to  eat  meat,  and  pro- 
mise him  his  absolution  from*  the  sin,  upon  his  coming  to 
confession.  Upon  a general  couiputation,  there  are  only 
about  one  hundred  and  thirty  days  in  the  year  on  which  meat 
is  allowed ; and  neither  old  nor  young,  sick  nor  weak,  are 
excused  from  the  strict  observance  of  all  their  fasts. 

In  regard  to  their  feasts,  Easter  is  accounted  by  the  Greek 
church  the  most  solemn  festival  in  the  year.  It  is  customary 
for  them  at  this  time,  upon  meeting  with  their  friends,  to 
greet  them  with  this  formal  salutation,  Jesus  Christ  is  risen 
from  the  dead ; to  which  the  person  accosted  replies,  He  is 
risen  indeed  ; at  the  same  time,  they  kiss  each  other  three 
times,  once  on  each  cheek,  and  once  upon  their  lips,  and  then 
part.  This  ceremony  is  observed  on  Good  Friday,  Easter- 


GREEK  CHURCH  PROPER. 


181 


Sunday,  and  the  three  subsequent  days ; and  every  week  till 
Whitsuntide.  According  to  some  historians,  two  priests  on  Good 
Friday,  in  order  to  commemorate  the  sacred  sepulchre,  carry 
in  procession  at  night  upon  their  shoulders,  the  picture  or  re- 
presentation of  a tomb,  in  which  the  crucified  Jesus,  painted 
on  a board,  is  deposited.  On  Easter  Sunday,  this  sepulchre 
is  carried  out  of  the  church,  and  exposed  to  the  public  view ; 
when  the  priest  begins  to  sing,  Jesus  Christ  is  risen  from  the 
dead  ; he  has  triumphed  over  death,  and  given  life  to  all  such 
as  were  laid  in  their  graves.  After  which,  it  is  carried  back 
to  the  church,  and  there  thurified  or  incensed,  and  the  service  is 
continued.  The  priest  and  the  congregation  repeat  almost 
every  moment  this  form  of  words,  Jesus  Christ  is  risen  from 
the  dead.  In  the  next  place,  the  celebrant,  or  officiating 
priest,  makes  three  signs  of  the  cross,  kisses  the  Gospel,  and 
the  image  of  Jesus  Christ.  Then  the  picture  is  turned  on  the 
other  side,  on  which  Jesus  Christ  is  represented  as  rising  out 
of  his  sepulchre.  The  priest  kisses  it,  and  in  a more  elevated 
strain  pronounces  the  same  form,  Jesus  Christ  is  risen  from 
the  dead.  The  whole  congregation  embrace  and  make  their 
peace  with  each  other,  and  in  their  transports  of  joy  at  the 
sight  of  this  rough  sketch  of  the  resurrection,  fire  their  pistols, 
which  frequently  singe  the  hair  and  beards  of  the  reverend 
Pappas.  The  ceremony  concludes  with  the  benediction  pro- 
nounced by  the  officiating  priest.  The  women  observe  much 
the  same  ceremony  amongst  themselves,  in  that  part  of  the 
church  which  is  appropriated  to  their  peculiar  service,  with 
the  exception  of  the  firing  of  the  pistols. 

On  Holy  Thursday,  some  of  the  most  zealous  bishops  wash 
the  feet  of  twelve  priests,  and  the  following  is  a description  of 
this  solemnity.  Twelve  of  the  most  venerable  priests  attend 
the  archbishop  to  church,  where  he  is  dressed  in  a purple  robe. 
As  soon  as  one  part  of  the  service  is  concluded,  he  enters 
into  the  sanctuary,  divests  himself  of  his  purple  vestment,  and 
puts  on  another  of  much  greater  pomp  and  splendour.  The 
priests,  who  in  this  ceremony  represent  the  twelve  apostles, 
have  each  of  them  a robe  of  a different  colour.  The  eldest 
and  most  venerable  father  is  selected  to  personate  St.  Peter, 
and  takes  the  first  place  on  the  right  hand.  One  of  them, 
who  is  obliged  to  have  a red  beard,  in  order  to  render  the 
ceremony  more  lively  and  natural,  has  the  misfortuneto  supply 
the  place  of  Judas.  All  these  priests  being  thus  regularly 
placed,  the  prelate  goes  out  to  change  his  habiliments,  and 
returns  with  a napkin  tied  round  his  waist,  and  a basin  of 
water  in  his  hand  to  wash  the  feet  of  these  twelve  apostles. 


182 


GREEK  CHURCH  PROPER. 


He  who  personates  St.  Peter,  refuses  at  first  the  honour  in- 
tended him,  saying,  Master,  thou  shalt  never  loash  my  feet. 
But  the  prelate  answers  him,  Urdess  I wash  thee,  thou  shalt 
have  no  yari  in  me.  Upon  which,  the  priest  makes  no  further 
resistance,  but  permits  him  to  wash  his  feet.  When  the  prelate 
comes  to  the  unhappy  representative  of  Judas,  he  makes  a 
kind  of  pause,  as  if  to  give  him  time  to  recollect  himself,  but  at 
last  washes  his  feet  also ; and  the  ceremony  closes  with  several 
anthems. 

On  the  2d  of  September,  the  monks  alone  celebrate  the  fes- 
tival of  St.  John  the  Baptist,  whom  they  have  dignified  with 
the  character  of  temperate  and  abstemious,  as  setting  the  first 
glorious  example  of  fasting.  The  26th  is  consecrated  in 
commemoration  of  St.  John  the  Evangelist,  of  whom  it  is  a 
received  notion  amongst  the  Greeks,  that  he  was  snatched  up 
to  heaven  like  Enoch  and  Elias. 

According  to  Christopher  Angelas,  there  are  six-and-thirty 
solemn  festivals  in  the  Greek  calendar,  twelve  of  which  are 
devoted  to  the  honour  and  service  of  the  Lord  Jesus,  and  the 
Blessed  Virgin ; the  remaining  twenty-four  are  appropriated 
to  St.  John  the  Baptist,  the  Apostles,  and  the  Holy  Martyrs. 

The  first  sacrament  of  the  Greek  Church  is  that  of  bap- 
tism, and  the  Greeks  take  care  to  bring  their  children  as  soon 
. as  they  are  eight  days  old,  to  the  church  door, 

ap  ism.  Tiiis  religious  custom  is  very  ancient  amongst 

them,  and  may  be  regarded  as  an  imitation,  or  subsequent 
figure,  of  the  presentation  of  Jesus  Christ  in  the  temple  of  Je- 
rusalem. If  an  infant,  however,  be  in  any  apparent  danger  of 
death,  he  is  baptized  immediately,  for  fear  he  should  die  in 
darkness,  or  as  they  express  it,  out  of  the  light.  The  priest 
goes  to  the  church  door,  in  order  to  receive  the  infant,  and 
to  give  him  his  benediction,  as  St.  Simon  formerly  did  to  our 
blessed  Saviour.  At  the  same  time  he  marks  him  with  the 
sign  of  the  cross  on  his  forehead,  his  mouth,  and  his  breast. 
These  are  the  preliminary  ceremonies  to  the  sacrament  of 
Baptism^,  and  are  styled,  putting  the  seal  upon  an  infant. 
The  initial  ceremony  is  followed  by  a prayer  repeated  by  the 
priest ; after  which  he  takes  the  infant  and  raises  him  in  his 
arms,  either  before  the  church  door,  or  the  image  of  the  bless- 
ed Virgin,  making  several  signs  of  the  cross  upon  him.  This 
baptism  is  performed  by  a threefold  immersion  ; but  before  he 
administers  this  sacrament,  the  priest  breathes  three  times  on  the 
infant,  which  is  looked  upon  as  an  exorcism,  and  deliverance 
from  the  power  and  malice  of  the  devil ; afterwards  he  plunges 
him  three  times  all  over  in  the  baptismal  font,  and  at  each 


GRERK  CHURCH  PROPER. 


183 


immersion  names  one  of  the  three  personages  of  the  sacred 
Trinity.  The  relations,  who  bring  the  child  to  be  baptized, 
take  care  to  have  the  baptismal  water  warmed,  throwing  into 
it  a collection  of  the  most  odoriferous  flowers ; and  whilst  the 
water  is  warming  the  priest  sanctifies  it  by  a prayer,  breathes 
upon  it,  and  then  pours  oil  into  it,  and,  with  the  same  oil, 
anoints  the  infant  in  the  form  of  a cross.  The  oil  is  a symbol 
or  figure  of  man’s  reconciliation  with  his  Maker,  and  this 
unction  is  performed  by  the  priest  upon  the  child’s  forehead 
and  breast,  all  round  about  his  ears,  and  upon  his  loins,  du- 
ring which  he  pronounces  the  following  forms  of  words,  in 
anointing  the  forehead,  The  servant  of  the  Lord  is  anointed  ; 
in  anointing  his  breast,  For  the  cure  of  his  soul  and  body; 
and  at  the  unction  of  his  ears  he  adds,  that  the  faith  may  ba 
received  by  hearing. 

After  the  last  prayer  in  the  office  of  baptism,  the  infant  is 
confirmed  by  the  priest,  who,  on  applying  the  chrism,  in  the 
form  of  a cross,  to  the  forehead,  eyes,  nose,  mouth,  ears,  breast, 
hands,  and  feet  of  the  infant,  says.  Behold  the  seal  of  the  gift 
of  the  Holy  Ghost. 

Seven  da}^s  after  baptism,  the  infant  is  brought  to  church  in 
order  to  be  washed.  The  priest,  pronouncing  the  prayers 
directed  in  their  ritual,  not  only  washes  the  infant’s  shirt,  but 
cleans  his  body  with  a new  sponge,  or  a linen  cloth  prepared 
for  that  purpose,  and  dismisses  him  with  the  following  words, 
Thou  art  now  baptised,  surrounded  vnth  a celestial  light,  for- 
tified with  the  Sacrament  of  Confirmation,  and  sanctified 
and  to  ashed  in  the  name  of  the  Father,  of  the  Son,  and  of  the 
Holy  Ghost. 

Excommunication  excludes  the  offender  from  the  pale  of  the 
Church  ; deprives  him  of  all  communion  with  the  Father,  Son, 
and  Holy  Ghost ; cuts  him  off  from  all  communion  „ 
with  the  three  hundred  and  eighteen  fathers  of  the 
first  council  of  Nice,  and  with  the  saints;  con- 
signs him  over  to  the  devil  and  the  traitor  Judas;  and,  in  short, 
condemns  his  body  to  remain  after  death  as  hard  as  a flint  or 
a piece  of  steel,  unless  he  humbles  himself,  and  makes  atone- 
ment for  his  sins  by  a sincere  repentance.  The  whole  form 
of  excommunication  abounds  with  the  most  direful  impreca- 
tions ; and  if  it  does  not  absolutely  deprive  the  delinquent  of 
the  enjoyment  of  the  four  elements,  it  calls  down  more  curses 
on  his  head  than  are  requisite  to  render  that  enjoyment  insup- 
portable. It  even  prohibits  his  interment  after  his  decease ‘j 
and  the  awful  apprehension  of  such  appalling  misfortunes 
contributes  very  much,  beyond  all  doubt,  towards  imprinting  on 


184 


GREEK  CHURCH  PROPER. 


the  minds  of  the  Greeks  a lively  sense  of  their  duty  ; to  which 
may  be  added,  their  belief  respecting  those  excommunicated 
persons,  who  die  in  impenitence,  that  their  bodies  will  never 
dissolve  nor  moulder  away,  until  such  excommunication  be 
taken  off  The  devil,  according  to  a received  notion  amongst 
the  Greeks,  enters  into  their  lifeless  corses,  and  makes  them 
subservient  to  his  wayward  will  and  pleasure. 

The  particular  ceremonies  and  preliminaries  of  the  mar- 
riage rites  of  the  Greeks  are  as  singular  and  remarkable  as 
. those  of  other  countries,  and  we  shall,  in  the  first 
^ ^ ‘ place,  describe  those  which  may,  wdth  propriety, 
be  termed  religious.  In  the  office  of  matrimony  there  is  a 
prayer  for  the  bride,  who  is  to  be  muffled  up  either  in  a veil,  or  a 
hood.  Those  who  are  inclined  to  be  joined  together  in  the 
bands  of  wedlock,  make  their  applications  to  the  priest  as  soon 
as  mass  is  over  for  the  solemnization  of  their  nuptials.  The 
bridegroom  stands  on  the  right  hand,  and  the  bride  on  the  left. 
Two  rings,  one  gold,  the  other  silver,  are  deposited  near  to 
each  other  on  the  right  side  of  the  communion  table,  the  latter 
pointing  to  the  right  hand,  and  the  former  to  the  left.  The 
priest  who  performs  the  ceremony,  makes  several  cros^  upon 
the  bride  and  bridegroom;  puts  lighted  wax-tapers  m their 
hands,  thurifies,  or  incenses  them,  in  the  form  of  a cross,  and 
accompanies  them  to  the  temple.  The  choir  and  the  deacon 
pray  alternately  that  the  bridegroom  and  the  bride  may  pros- 
per in  all  their  undertakings,  and  be  blessed  with  a numerous, 
and  hopeful  issue.  When  these  prayers  are  over,  the  priest 
gives  the  gold  ring  to  the  bridegroom,  and  the  silver  one  to  his 
spouse,  saying  three  times  successively,  I join  (or  I tie)  N.  and 
N.  these  servants  of  the  Almighty  here  present,  in  the  Name 
of  the  Father,  &c.  Having  pronounced  this  form  of  words, 
he  makes  the  sign  of  the  cross  with  the  rings  over  their 
heads,  before  he  puts  them  on  the  proper  finger  of  the  right 
hand.  Then  the  paranymph,  or  brideman,  exchanges  these 
two  rings,  and  the  priest  reads  a long  prayer,  in  which  the 
virtue  and  dignity  of  the  nuptial  ring  are  typically  compared 
to  Joseph's  ring,  and  that  of  Daniel,  and  of  Thamar. 

While  the  bride  and  bridegroom  are  crowmed,  the  same 
priest  accompanies  the  ceremony  with  several  benedictions, 
and  other  emphatical  prayers,  which  being  completed,  the 
bridegroom  and  his  spouse  enter  the  church  with  their  wax- 
tapers  lighted  in  their  hands  ; the  priest  marches  in  procession 
before  them,  with  his  incense-pot,  singing,  as  he  proceeds,  the 
128th  Psalm,  which  consists  of  a promise  to  the  faithful  Jews 
of  a prosperous  and  fruitful  marriage.  At  the  close  of  every 


GREEK  CHURCH  PROPER. 


185 


verso  the  congregation  repeat  the  Doxology,  or  the  Gloria, 
Pairi.  The  deacon,  as  soon  as  the  psalms  are  over,  resumes 
the  prayers,  and  the  choir  makes  the  usual  responses. 

These  prayers  being  concluded,  the  priest  places  the  crown 
on  the  bridegroom’s  head,  saying.  This  man,  the  servayit  of 
the  Lord,  is  crowned,  in  order  to  be  married  to  this  vwman, 
&c.  After  which,  he  crowns  the  bride,  and  repeats  the  same 
form,  which  is  followed  by  a triple  benediction,  the  proper 
lessons,  and  prayers.  The  priest,  in  the  next  place,  presents 
the  bridegroom  and  the  bride  with  a goblet,  or  large  glass,  full 
of  wine,  ready  blest  for  that  purpose;  after  which,  he  takes 
off  their  crowns.  Another  prayer,  accompanied  with  a proper 
benediction,  and  several  compliments  paid  to  the  newly  mar- 
ried couple,  conclude  the  solemnity. 

The  observance  of  the  following  particular  customs  is 
looked  upon  amongst  the  Greeks  as  an  indispensable  obliga- 
tion, and,  in  short,  a fundamental  article  of  their  religion.  If 
a priest,  after  the  decease  of  his  first  wife,  marries  again,  he 
forfeits  his  title  to  the  priesthood,  and  is  looked  upon  as  a lay- 
man. If  a layman  marries  a fourth  wife,  he  is  excluded  from 
all  communion  with  the  Church.  When  a man  has  buried 
his  third  wife,  there  is  no  medium  for  him  ; he  must  either 
continue  a lay-widower,  or  enter  himself  a member  of  some 
convent.  The  general  reason  assigned  for  this  severe  pro- 
hibition, is,  that  fourth  marriages  are  absolute  polygamy. 
The  Greeks  do  not  entertain  the  same  idea  of  three  subsequent 
marriages,  because,  by  a most  refined  subterfuge  and  evasion, 
which  is  scarcely  intelligible,  they  insist  that  polygamy 
consists  of  two  copulatives,  and  that  three  marriages  consist 
but  of  one  plurality,  and  a unity.  A much  better  reason  for 
it  is,  however,  assigned  by  Ricaut,  which  is,  that  this  custom 
of  the  modern  Greeks  is  grounded  on  the  rigour  of  the  ancient 
church,  which  checked  and  censured  (in  all  probability  too 
austerely)  all  those  who  indulged  themselves  in  any  sensual 
enjoyments.  Some  of  the  primitive  fathers  were  so  strict,  as 
not  to  make  allowance  for  the  natural  constitution  of  man  and 
the  climate  in  which  he  lived,  nor  would  they  admit  of  any 
other  circumstance,  as  a sufficient  plea  for  indulgence. 

The  following  are  some  preliminary  marriage-ceremonies, 
observed  by  the  Greeks  at  Athens.  The  young  virgins  never 
stir  out  of  their  houses  before  their  wedding-day,  and  their 
gallants  make  love  by  proxy,  or  a third  person,  who  has  free 
access  to  them,  and  is  some  relation  or  particular  acquaintance, 
in  whose  fidelity  and  friendship  they  can  properly  confide. 
The  lover  does  not  therefore  so  much  as  see  his  intended  bride 
16^ 


186 


GREEK  CHURCH  PROPER. 


till  the  day  appointed  for  the  solemnization  of  their  nuptials. 
On  that  day,  the  bride  is  handed  about  in  public  for  a long 
time,  moving  in  a very  sIoav  and  solemn  pace.  The  proces- 
sion between  the  church  and  the  bridegroom’s  house  occupies 
at  least  two  hours,  and  is  preceded  by  a select  band  of  haut- 
boys, tabors,  and  other  musical  instruments.  During  this  ce- 
remony and  the  procession,  the  young  virgins  carry  a large 
crown  on  their  heads,  composed  of  filigree  work,  decked  with 
costly  pearls,  which  is  so  cumbrous  and  troublesome,  that  they 
are  obliged  to  walk  as  upright  as  an  arrow.  This  public 
wedding  would  be  looked  upon  with  an  eye  of  contempt  if  the 
parties  were  not  painted,  or  rather  daubed  over  in  a very  rude 
and  inelegant  manner. 

A striking  difference  exists  between  the  Greeks  and  the 
Latins,  in  regard  to  the  manner  of  administering  the  extreme 
unction,  and  there  are  several  ceremonies  which 
Extreme  Unc-  peculiarly  to  the  two  unctions  of  the 

Greeks.  The  archbishop,  or,  in  his  absence,  the 
bishop,  consecrates,  on  Wednesday  in  holy  week,  the  oil  of 
unction  for  the  whole  year ; and  on  Maundy-Thursday,  the 
patriarch,  or  bishop,  administers  the  unction  publicly  to  all 
the  faithful.  The  prelate  is  anointed  first  by  the  CEconomist, 
after  which  he  himself  anoints  the  whole  congregation. 

The  other  circumstances  relating  to  the  unction  and  ex- 
treme unction  of  the  Greeks,  which  are  peculiar  to  themselves, 
are,  that  the  priest,  after  he  has  dipped  his  cotton,  which  is 
fastened  to  the  end  of  a stick,  into  the  sacred  oils,  anoints 
the  penitent,  or  the  sick  person,  in  the  form  of  a cross,  upon 
the  forehead,  chin,  cheeks,  the  upper  side,  and  palms  of  the 
hands.  After  which  he  pronounces  a short  prayer.  The 
seven  assisting  priests  anoint  all  the  sick  persons,  one  after 
another.  The  principal  lays  the  gospel  upon  his  head,  whilst 
the  others  lay  their  hands  upon  him. 

The  differences  which  have  been  observed  between  the 
unction  of  the  Latins  and  that  of  the  Greeks,  consist  in,  that 
by  the  laws  of  the  Latin  Church  one  person  alone  may 
administer  the  Sacrament  of  extreme  unciion ; whereas  the 
administration  of  it,  in  the  opinion  of  the  Greeks,  is  irregular, 
unless  three  at  least  assist  at  the  celebration  of  it.  By  the 
Latin  ritual,  the  bishop  only  has  authority  to  consecrate  the 
oil ; but  the  Grecian  priests,  as  well  as  their  prelates,  are 
invested  with  that  power.  Independently  of  the  parts  of  the 
body  of  their  sick,  which  are  differently  anointed,  it  is  cus- 
tomary with  the  Greeks  to  anoint  their  houses  also,  and  to 
imprint  upon  them  at  the  same  time  several  signs  of  the  cross. 


GREEK  CHURCH  PROPER. 


187 


On  the  decease  of  any  person,  the  whole  family  appear  like 
so  many  actors  at  the  representation  of  a deep  tragedy;  all 
are  in  tears,  and  at  the  same  time  utter  forth  the 
most  dismal  groans.  The  body  of  the  deceased,  lemnUieV 
whether  male  or  female,  is  dressed  in  its  best  appa- 
rel, and  afterwards  extended  upon  a bier,  with  one  wax  taper  at 
the  head,  and  another  at  the  feet.  The  wife,  if  the  husband  be 
the  object  of  their  sorrow,  the  children,  servants,  relations,  and 
acquaintance,  enter  the  apartment  in  which  the  deceased  is 
thus  laid  out,  with  their  clothes  rent,  tearing  their  hair,  beat- 
ing their  breast,  and  disfiguring  their  faces  with  their  nails. 
When  the  body  of  the  deceased  is  completely  dressed,  and 
decently  extended  on  the  bier,  for  the  regular  performance  of 
his  last  obsequies,  and  the  hour  is  arrived  for  his  interment, 
the  crucifix  is  carried  in  procession  at  the  head  of  the  funeral 
train.  The  priests  and  deacons  who  accompany  them,  reci- 
ting the  prayers  appointed  by  the  church,  burn  incense,  and 
implore  the  Divine  Majesty  to  receive  the  soul  of  the  deceased 
into  his  heavenly  mansions.  The  wife  follows  his  dear  re- 
mains, drowned  in  a flood  of  tears,  and  so  disconsolate  that,  if 
we  might  form  a judgment  from  her  tears,  and  the  excess  of 
her  cries  and  lamentations,  one  would  imagine  she  would  in- 
stantly set  her  soul  at  liberty  to  fly  after,  and  overtake  her 
husband’s.  There  are  some  women,  however,  to  be  met  with, 
who  have  no  taste  for  these  extravagant  testimonies  of  their 
grief  and  anguish,  and  yet  their  mourning  is  not  less  solemn 
than  that  of  their  neighbours.  It  is  rather  singular  that  the 
Greeks  have  women  vvho  are  mourners  by  profession,  Avho 
weep  in  the  widow’s  stead  for  a certain  sum ; and  by  frequent 
practice  of  their  art,  can  represent  to  the  life  all  the  violent 
emotions  and  gesticulations  that  naturally  result  from  the 
most  pungent  and  unfeigned  sorrow. 

As  soon  as  the  funeral  service  is  over,  they  kiss  the  crucifix, 
and  afterwards  salute  the  mouth  and  forehead  of  the  deceased. 
After  that,  each  of  them  eats  a small  of  bit  of  bread,  and 
drinks  a glass  of  wine  in  the  church,  wishing  the  soul  of  the 
deceased  a good  repose,  and  the  afflicted  family  all  the  conso- 
lation they  can  wish  for.  A widow  who  has  lost  her  hus- 
band, a child  who  has  lost  his  father  or  mother,  in  short  all 
persons  who  are  in  deep  mourning,  dress  no  victuals  at  their 
own  houses.  The  friends  and  relations  of  the  deceased  send 
them  in  provisions  for  the  first  eight  days ; at  the  end  of  which 
they  pay  the  disconsolate  family  a charitable  visit,  in  order  to 
condole  with,  and  comfort  them  under  their  unhappy  loss,  and 
to  wait  on  them  to  the  church,  where  prayers  are  read  for  the 


188 


GREEK  CHURCH  PROPER. 


repose  of  the  soul  of  the  deceased.  The  men  again  eat  and 
drink  in  the  church,  whilst  the  women  renew  their  cries  and 
lamentations.  But  those  who  can  afibrd  to  hire  professed 
mourners,  never  undergo  this  second  fatigue,  but  substitute 
proper  persons  in  their  stead,  to  weep  over  their  husbands’ 
tombs  three  days  after  their  interment;  at  which  time  prayers 
are  always  read  for  the  repose  of  his  soul.  After  the  ninth 
day,  masses  and  prayers  are  again  read  upon  the  same  occa- 
sion, which  are  repeated  at  the  expiration  of  forty  days;  as 
also,  at  the  close  of  six  months,  and  on  the  last  day  of  the 
year.  After  the  ceremony  is  concluded,  they  make  their 
friends  a present  of  some  corn,  boiled  rice,  wine,  and  some 
sweetmeats.  This  custom,  which  is  generally  called  by  the 
Greeks,  Ta  Sperna,  is  looked  upon  by  them  as  very  ancient. 
They  renew  it  with  increased  solemnity  and  devotion,  on  the 
Friday  immediately  preceding  their  Lent,  that  before  Christ- 
mas, on  Good  Friday,  and  the  Friday  before  Whitsuntide ; 
which  days  the  Greek  Church  have  devoted  to  the  service  of 
the  dead,  not  only  of  those  who  have  departed  this  life  ac- 
cording to  the  common  course  of  nature,  but  those  likewise 
who  have  unfortunately  met  with  a sudden  and  untimely 
death. 

There  is  no  mass  said  for  the  dead  on  the  days  of  their  in- 
terment ; but  forty  are  said  in  every  parish  on  the  following 
day,  at  seven-pence  per  mass.  As  soon  as  they  arrive  in  the 
church,  the  priests  read  aloud  the  service  for  the  dead,  whilst 
a young  clerk  repeats  some  particular  Psalms  of  David  at  the 
foot  of  the  bier.  When  the  service  is  concluded,  twelve  loaves, 
and  as  many  bottles  of  wine  are,  distributed  amongst  the  poor 
at  the  church  door.  Every  priest  has  ten  gazettas,  or  Vene- 
tian pence,  and  the  bishop  who  accompanies  the  corpse,  three 
half  crowns.  The  grand  vicar,  treasurer,  and  keeper  of  the 
archives,  who  are  next  to  the  prelate  in  point  of  dignity,  have 
three  crowns,  or  a double  fee.  After  this  distribution,  one  of 
the  priests  lays  a large  piece  of  broken  pot  upon  the  breast  of 
the  deceased,  on  which  a cross,  and  the  usual  characters  I.  N. 
B.  I.,  being  the  initials  of  four  Greek  words,  signifying  Jesus 
of  Nazareth,  King  of  the  Jews,  are  engraved  with  the  point  of 
a penknife,  or  some  other  tool  or  instrument  proper  for  that 
occasion.  After  that  they  withdraw  and  take  their  leave  of 
the  deceased.  The  relations  kiss  the  lips  ; and  this  is  looked 
upon  as  a duty  so  very  imperative,  that  the  neglect  of  it  cannot 
be  dispensed  with,  although  the  person  died  of  the  most  infec- 
tious distemper. 

Nine  days  afterwards,  the  colyva  is  sent  to  church  ; which, 


GREEK  CHURCH  PROPER. 


189 


according  to  the  Greeks,  is  a large  dish  of  boiled  wheat,  gar- 
nished with  blanched  almonds,  raisins,  pomegranates,  sesame^, 
and  strewed  round  with  sweet  basil,  and  other  odoriferous 
herbs.  The  middle  of  the  dish  is  raised  in  a pyramidical 
form,  adorned  at  top  with  a large  bunch  of  Venetian  artificial 
flowers ; large  lumps  of  sugar,  or  dried  sweetmeats,  are 
ranged,  like  Maltese  crosses,  all  round  the  borders ; and  this 
is  what  the  Greeks  call  the  oblation  of  the  colyva,  which  is 
established  amongst  them,  in  order  that  the  true  believer  may 
commemorate  the  resurrection  of  the  dead,  according  to  those 
words  of  our  blessed  Saviour,  recorded  in  St.  John. — Exceyt 
a grain  oficheatfall  into  the  ground  and  die,  it  abideth  alone: 
but  if  it  die,  it  bringeth  forth  much  fruit.  It  must  be  ac- 
knowledged that  true  piety  and  devotion  have  contributed  very 
much  towards  the  establishment  of  this  kind  of  ceremony  ; but 
it  must  be  also  allowed,  that  by  a kind  of  fatality,  which  too 
frequently  attends  the  most  pious  institutions,  this,  as  well  as 
other  ceremonies  of  a similar  nature,  has  degenerated  into  su- 
perstition. It  is  worthy  of  remark  that  this  ceremony  of  the 
Grecian  colyva,  which  is  peculiar  to  their  funeral  solemnities, 
their  ninth  day’s  devotion,  their  quarantains,  their  anniversa- 
ries, and  the  days  appointed  for  the  commemoration  of  their 
dead,  is  also  observed  on  their  most  solemn  festivals.  The 
comfits,  or  sweetmeats,  and  other  fruits,  are  added  merely  to 
render  their  boiled  wheat  a little  more  palatable.  The  sexton, 
or  grave-digger,  carries  this  dish  of  colyva  upon  his  head, 
preceded  by  an  attendant  with  two  large  flambeaux  made  of 
wood  and  gilt,  embellished  with  several  rows  of  large  ribands,, 
and  edged  with  lace,  six  inches  deep.  This  grave-digger  is 
followed  by  three  other  attendants,  or  waiters,  one  with  two 
large  bottles  of  wine  in  his  hands,  another  loaded  with  two 
baskets  full  of  fruits,  and  the  third  carrying  a Turkish  carpet, 
which  is  to  be  spread  over  the  tomb  of  the  deceased,  and  made 
use  of  as  a table-cloth  for  their  colyva,  and  their  funeral  enter- 
tainment. 

The  priest  reads  the  service  of  the  dead,  during  the  time 
that  this  customary  oblation  is  carried  to  church,  and  he  is  af- 
terwards complimented  with  a large  proportion  of  it : wine  is 
abundantly  served  to  every  person  of  tolerable  credit  or  re- 
pute, and  the  remainder  is  distributed  amongst  the  poor.  As 
soon  as  the  oblation  is  carried  out  of  doors,  the  hired  mourn- 
ers repeat  their  hideous  outcrys,  the  same  as  on  the  day  of  the 
interment,  and  the  relations,  friends,  and  acquaintance,  like- 
wise express  their  sorrow  by  a thousand  ridiculous  grimaces. 
The  whole  recompense  which  the  hired  mourners  receive  for 


GREEK  CHURCH  PROPER, 


I GO 

their  flood  of  tears,  is  five  loaves,  two  quarts  of  wine,  half  a 
cheese,  a quarter  of  mutton,  and  fifteen  pence  in  money.  The 
relations  are  obliged,  consistently  with  the  custom  of  some  par- 
ticular places,  to  pay  several  visits  to  the  tomb  of  the  deceased, 
to  weep  over  it,  and,  as  an  incontestable  testimony  of  their  un- 
feigned sorrow,  they  never  change  their  clothes  during  the 
time  of  their  mourning;  the  husbands  never  shave  themselves, 
and  the  widows  suffer  themselves  to  be  overrun  with  vermin. 
In  some  particular  islands,  the  natives  mourn  constantly  at 
home,  and  the  widowers  and  widows  never  go  to  church,  nor 
frequent  the  sacraments,  whilst  they  are  in  mourning.  The 
bishops  and  priests  are  sometimes  obliged  to  compel  them  to 
attend  church,  under  pain  of  excommunication,  of  which  the 
Greeks  have  a more  awful  apprehension  than  of  fire  and 
sword. 

The  idea  which  the  Greeks  entertain  of  purgatory,  is  very 
dark  and  confused,  and  in  general  they  leave  the  decision  of 
eternal  salvation  or  condemnation  to  the  day  of  judgment 
They  are  at  a loss  to  fix  and  determine  the  place  where  the 
souls  of  the  deceased  reside  till  the  final  day  of  resurrection, 
and  in  this  state  of  incertitude,  they  never  omit  to  pray  for  them, 
hoping  that  God,  of  his  infinite  goodness,  will  incline  his  ear 
to  their  supplications. 

The  first,  or  lowest  order  of  their  priesthood  is  the  lecturer, 
whose  peculiar  province  is  to  read  the  sacred  scriptures  to  the 

Order  and  people  on  solemn  festivals : from  this  station  he 
Ordination  of  is  gradually  advanced,  first  to  be  a chorister  or 
their  Priests,  chanter,  then  subdeacon,  whose  office  it  is  at 
mas3  to  sing  the  epistle ; and  then  he  is  ordained  deacon, 
and  sings  the  gospel.  The  last  order  is  that  of  the  priests, 
who  are  either  seculars,  or  regulars. 

According  to  the  orders  in  the  pontifical,  when  a person  is 
to  be  ordained  a priest,  t\vo  deacons  accompany  him  to  the 
mcred  doors,  and  there  deliver  him  into  the  hands  of  the 
priests.  The  protopapas,  and  he  who  is  next  in  dignity  to 
him,  lead  him  three  times  round  the  altar,  singing  the  hymn 
of  the  mart3ws.  The  candidate  for  the  priesthood  then  kneels 
down,  and  the  ordinant  makes  three  times  over  his  head  the 
sign  of  the  cross,  repeats  the  prayers  adapted  to  that  particular 
occasion,  and  lays  his  hands  upon  him.  In  one  of  the 
prayers  in  particular,  the  ordinant  enumerates  the  principal 
functions  of  a priest ; viz.  those  of  sacrificing,  preaching  the 
gospel,  and  administering  the  sacrament  of  baptism,  &c. 
These  prayers  being  concluded,  he  orders  the  new  priest  to 
rise.,  and  puts  the  band  of  the  horary,  which  hung  down 


GREEK  CHURCH  PROPER. 


191 


behind,  over  his  right  shoulder.  He  then  presents  him  with 
the  epitrachelium,  or  the  stole;  and  the  'phdonium,  or  the 
surplice;  the  choir  singing  during  the  whole  of  the  time  this 
ceremony  is  performing.  A deacon  afterwards  pronounces 
the  following  exhortation,  Let  us  love  one  another.  Then  the 
Patriarch  kisses  the  altar;  and  each  priest  approaches  the 
sacred  table,  in  regular  order,  according  to  his  rank  and  digni- 
ty, and  not  only  kisses  it,  but  also  the  patriarch’s  hand,  which 
lies  upon  it,  and  then  his  cheek.  The  priests  salute  each 
other,  and  the  deacons  follow  their  example. 

The  priests  wear  a white  woollen  fillet  behind  their  hats 
or  caps,  which  hangs  down  upon  their  shoulders,  and  is  called 
“ peristera,”  that  is  to  say,  a clove ; and  is  looked  upon  as  an 
emblem  or  figure  of  the  innocence  and  purity  of  the  priest- 
hood. The  bishop  moves  this  dove  from  any  priest  under  his 
jurisdiction,  who  is  proved  guilty  of  any  enormous  offence ; 
and  the  majority  of  them  are  so  notoriously  vicious,  that  very 
few  can  boast  of  wearing  this  badge  of  innocence  for  any 
long  period  of  time. 

At  the  ordination  of  a bishop,  the  priests  deliver  him  into 
the  hands  of  two  prelates,  who  oblige  him  to  make  a formal 
procession  round  the  altar,  as  in  the  preceding  ordinations. 
After  these  preliminary  ceremonies,  the  chartophylax,  or 
archivist,  delivers  the  contacium,  which  is  a small  collection 
of  degrees,  forms,  &c.  relating  to  the  election  of  a bishop,  to 
the  patriarch,  who  takes  it  in  his  left  hand,  and  lays  his  right 
on  the  candidate  for  the  bishopric,  in  order  to  read  the  form 
of  his  election ; after  this  lesson,  he  opens  the  book  of  the 
gospels,  and  lays  it  on  the  head  of  the  candidate,  all  the  assist- 
ing bishops  laying  their  hands  on  the  book  at  the  same  time : 
all  these  ceremonies  are  accompanied  with  several  prayers 
which  are  suitable  to  the  solemn  occasion. 

The  prayers  being  over,  the  ordinant  takes  the  book  from 
the  head  of  the  bishop  elect,  and  having  deposited  it  on  the 
altar,  presents  him  with  the  pallium : this  ceremony  is  ac- 
companied Avith  singing  and  with  holy  kisses. 

The  Greeks  are,  in  general,  an  ignorant  and  superstitious 
people.  Amongst  their  superstitious  customs,  the  ^ 
following  may  be  included  as  some  of  the  most  CuXafs.^ 
extraordinary ; — 

They  attach  a particular  sanctity  to  some  fountains,  which 
they  look  upon  as  miraculous  waters,  especially  w^hen  they 
are  devoted  to  the  service  of  any  celebrated  saint.  This  su- 
perstitious notion  appears  to  be  a true  copy  of  a pagan  ori- 
ginal. 


192 


GREEK  CHURCH  PROPER. 


They  think  it  a duty  incumbent  upon  them  to  refrain  from 
blood,  and  all  meats  that  have  been  strangled ; but  notwith- 
standing this  scruple  of  conscience,  they  are  not  very  nice  in 
regard  to  the  kind  of  provisions  which  are  set  before  them. 
If  they  be  strict,  however,  in  the  observance  of  this  custom, 
they  are  in  that  respect  very  nearly  allied  to  the  Jews. 

They  call  the  Nile  the  Monarch  of  the  Floods;  and  are  of 
opinion,  that  the  overflowing  of  this  river  is  a peculiar  bless- 
ing, and  an  indulgence  of  the  Almighty  to  Egypt,  on  account 
of  our  Saviour  and  the  blessed  Virgin  having  been  sheltered 
and  protected  in  that  country  from  the  persecutions  of  Herod. 

Their  art  of  physic,  which  is  generally  practised  by  empi- 
rics and  ignorant  pretenders,  is  accompanied  by  innumerable 
superstitions.  The  following  may  be  adduced  as  a striking 
instance  of  the  extent  of  their  medical  knowledge.  When 
their  patients’  heads  are  so  very  much  disordered  as  to  cause 
delirium,  they  use  the  same  means  for  their  recovery  as  with 
a demoniac,  or  one  possessed  with  the  devil.  The  physician 
in  this  case  ceases  to  prescribe  for  him  ; but  his  friends  make 
an  immediate  application  to  an  exorcist ; that  is,  to  one  of  their 
papas,  who  approaches  the  patient’s  bed-side,  and  not  only 
reads  several  prayers  over  him,  but  sprinkles  him  with  holy 
water.  He  pours  likewise  a plentiful  quantity  of  it  into  the 
bed  in  which  the  patient  lies,  and,  in  short,  sprinkles  the  room 
all  over.  The  exorcisms  ensue,  and  the  papas  in  the  most 
solemn  manner,  expel  the  imaginary  demons.  Conceit  effects 
a cure  which  was  supposed  to  be  beyond  the  skill  of  the  most 
able  physician. 

The  Greeks  are  extremely  fond  of  visiting  their  churches 
and  chapels,  especially  such  as  are  on  precipices,  and  places 
very  difficult  of  access  ; and,  indeed,  the  principal  part  of 
their  devotion  consists  in  voluntary  fatigues,  which  is,  in  their 
eyes,  a kind  of  mortification  of  the  flesh.  On  their  first  arri- 
val at  the  church  or  chapel,  they  repeatedly  cross  themselves, 
and  make  a thousand  genuflexions  and  profound  bows.  They 
kiss  the  image  which  is  erected  in  it,  and  present  it  with  three 
or  four  grains  of  the  choicest  frankincense ; recommending 
themselves  to  the  protection  of  the  blessed  Virgin,  or  to  the 
saint  whom  the  image  represents  ; but  in  case  the  saint  does 
not  incline  his  ear,  and  hearken  to  their  vows,  they  soon  make 
him  sensible  of  their  resentment. 

One  of  the  greatest  frauds  engendered  by  superstition,  is  the 
urn  of  Amorgos,  which  is  looked  upon  as  the  oracle  of  the 
Archipelago.  It  has  this  in  common  with  the  ancient  oracles 
of  Greece,  that  it  is  indebted  to  the  artifice  and  roguery  of  the 


GREEK  CHURCH  PROTER. 


193 


priests  for  the  fame  of  its  predictions.  This  urn,  which  stands 
near  a chapel  consecrated  to  St.  George,  fills  and  disembogues 
itself  several  times  in  the  course  of  a day,  and  sometimes  with- 
in so  small  a period  as  half  an  hour,  which  is  looked  upon  as 
a miracle,  and  ascribed  to  the  prevailing  influence  and  power 
of  St.  George.  This  is  the  very  same  St.  George,  who,  at 
Scyros,  flies  at  and  seizes  upon  those  impious  persons  who 
neglect  to  perform  their  vows.  His  image,  according  to  tra- 
ditionary report,  lays  violent  hands  on  the  delinquents,  jumps 
upon  their  shoulders,  and  gives  them  many  severe  blows  on 
the  head  and  back,  till  they  have  discharged  the  duty  incum- 
bent on  them.  They  see  him  sailing  in  the  air,  and  frisking 
about  from  one  place  to  another,  till  at  last  he  settles  upon  the 
back  of  a blind  monk,  who  carries  him  he  knows  not  whither. 
Those  who  consult  the  urn  of  Amorgos  before  they  engage  in 
any  affair  of  the  last  importance,  are  sure  to  prove  unsuccess- 
ful if,  upon  their  first  approach,  they  find  the  water  lower 
than  ordinary.  Father  Richard  assures  us,  that  the  islanders 
annually,  at  Easter,  consult  this  urn  of  Amorgos,  which,  from 
its  fulness  or  emptiness,  presages  a plentiful  or  a bad  harvest. 

There  is  a very  particular  custom  observed  in  the  island  of 
Andros,  the  origin  of  which,  however,  has  hitherto  baffled  the 
most  rigid  inquiry.  At  the  procession  on  the  festival  of  Cor- 
pus Christi,  the  bishop  of  the  Romish  Church,  who  carries 
the  body  of  our  blessed  Saviour,  tramples  under  foot  all  the 
Christians,  of  whatever  sect  they  may  be,  who  lie  prostrate 
before  him  in  the  streets.  The  same  custom  is  observed  at 
Naxos,  and  the  missionary  who  relates  the  story  adds,  that 
such  as  have  any  sick  persons  in  their  family,  bring  them  out, 
in  order  to  lie  in  the  way  of  the  blessed  Sacrament ; and  the 
more  they  are  trodden,  the  nearer  they  approach  to  convales- 
cence. 

The  inhabitants  of  some  parts  of  the  island  of  Chios,  are 
of  opinion  that  a corpse,  which  is  not  corrupted  in  forty  days, 
is  transformed  into  a familiar  spirit,  or  hobgoblin,  which  is 
very  troublesome  and  impertinent,  knocks  at  people’s  doors, 
and  even  calls  them  distinctly  by  their  names.  If  any  person 
presumes  to  answer  to  his  call,  they  think  he  will  most  assu- 
redly die  in  two  or  three  days  at  furthest. 

At  Nicaria,  near  Samos,  the  inhabitants,  who  are  all  swim- 
mers, will  not  marry  their  daughters  to  any  but  such  young 
fellows  who  can  dive  eight  fathoms  deep  at  least.  They  are 
obliged  to  produce  a certificate  of  their  diving  ability,  and 
when  a papa,  or  some  substantial  islander,  is  determined  to 
dispose  of  his  daughter  in  marriage,  he  appoints  a day,  when 


194 


GREEK  CHURCH  PRORER. 


the  best  swimmer  is  to  bear  away  the  prize.  As  soon  as  the 
candidates  are  all  stripped  naked,  the  young  lady  makes  her 
personal  appearance,  and  in  they  jump.  He  who  continues 
longest  under  water  is  the  fortunate  bridegroom. 

The  Greeks  of  the  Holy  Land  assert,  and  firmly  believe  it 
to  be  a real  fact,  that  the  birds  which  fly  round  about  Jerusa- 
lem, never  sing  during  passion  week  ; but  stand  motionless 
and  confounded  almost  all  the  time,  testifying  a sympathetic 
sorrow  and  compassion  for  the  sufierings  of  our  Saviour. 

The  sacred  fire  of  the  Greeks  is  a ceremony  more  super- 
stitious than  religious,  a whimsical,  merry  custom,  which  is 
very  justly  a stumbling'  block  and  rock  of  oflence  to  several 
serious  Mahometans,  instilling  into  their  minds  a most  con- 
temptible idea  of  the  eastern  Christians.  In  short,  it  is  nothing 
but  a piece  of  priestcraft,  to  cheat  the  too  credulous  pilgrims 
out  of  their  money,  by  making  them  believe  that,  on  Easter- 
eve,  a fire  descends  from  Heaven  into  the  sacred  sepulchre. 
The  Turks  arc  no  strangers  to  this  pious  fraud,  but  connive 
at  it,  because  it  is  very  advantageous  to  them ; and  the  patri- 
archs on  their  part  declare  that  they  could  never  pay  their 
taxes,  nor  their  tributes,  if  this  stratagem,  hovv'ever  unbecoming 
the  practice  of  a Christian,  should  be  discovered  and  exposed. 
Thevenot  has  given  us  the  following  description  of  this  religious 
farce.  “About  eight  in  the  morning  the  Greeks  extinguish  all 
their  lamps,  and  those  in  the  sacred  sepulchre.  Then  they  run 
about  staring  like  persons  distracted,  bawling  and  making  a hide- 
ous howling,  without  any  regard  or  reverence  to  the  sacred  place. 
Every  time  they  passed  the  holy  sepulchre,  they  cried  out, 
Eleyson!  that  is, ‘Have  mercy  upon  us!’  It  was  very  di- 
verting to  see  them  afterwards  jump  upon  one  another’s  backs, 
kicking  one  another’s  shins,  and  flogging  each  other  on  the 
shoulders  with  knotted  cords.  A whole  crowd  of  them  got 
together,  and  taking  up  some  of  their  comrades  in  their  arms, 
ran  for  some  time  with  them  round  the  sepulchre,  until  at  last 
they  threw  them  down  in  the  dirt,  and  laughed  till  they  hal- 
looed again  at  their  own  unlucky  gambols.  Those,  on  the 
other  hand,  who  had  thus  been  made  the  laughing  stocks  of 
the  crowd,  ran  in  their  turn  after  the  others,  in  order  to  be 
equally  mischievous,  and  to  revenge  themselves  for  the  affront 
which  they  had  received  ; in  short,  they  all  acted  like  a set  of 
idle  fools  and  merry-andrews.  Every  now  and  then  they 
would  lift  up  their  eyes  to  Heaven,  ana  hold  up  their  wax-ta- 
pers, with  outstretched  arms,  as  if  they  implored  the  Almighty 
to  send  down  his  celestial  fire  to  light  them.  After  this  folly 
and  extravagance  had  continued  till  about  three  o’clock  in  the 


CREEK  CHURCH  PROPER. 


195 


evening,  two  archbishops,  and  two  Greek  bishops,  dressed  in 
their  patriarchal  robes  and  coifs,  marched  out  of  the  choir, 
attended  by  the  clergy,  and  began  their  procession  round 
the  sepulchre : the  Armenians  likewise  attended,  with  their 
clergy,  followed  by  the  Coptan  bishop.  After  they  had  taken 
three  solemn  tours  around  the  sepulchre,  a Greek  bishop 
came  out  of  the  Chapel  of  the  Angel,  which  is  at  the 
entrance  of  the  sepulchre,  and  informed  the  individual 
who  personated  the  Patriarch  of  Jerusalem,  that  the  sacred 
fire  had  descended  from  heaven.  He  then  entered  the  Holy 
Sepulchre  with  a large  bundle  of  wax-tapers  in  each  hand, 
and  after  him  the  prelate,  who  represented  the  Armenian  Pa- 
triarch, and  the  bishop  of  the  Copti.  Some  short  time  after- 
wards, the  Greek  archbishop  came  out  in  a very  whimsical 
posture,  marching  with  his  eyes  cast  upon  the  ground,  and 
both  his  hands  full  of  lighted  wax-tapers.  As  soon  as  he  ap- 
peared, the  mob  crowded  upon  one  another’s  shoulders,  each 
pressed  forwards,  kicking  one,  and  boxing  another,  to  reach 
the  prelate,  for  the  purpose  of  lighting  his  taper  by  that  which 
he  held  in  his  hand ; because  that  fire  which  comes  imme- 
diately from  his,  is  looked  upon  to  be  the  purest  and  most 
holy.  In  the  mean  time  the  Janizaries,  who  were  the 
guards  of  the  sepulchre,  dealt  their  blows  indiscrimi- 
nately about  them,  to  make  room  for  the  archbishop, 
who  used  his  utmost  endeavours  to  get  clear  of  the  crowd. 
At  last  he  came  to  a stone  altar,  which  stood  before  the  door 
of  the  choir,  and  opposite  that  of  the  holy  sepulchre.  Im- 
mediately the  populace  flocked  round  about  him  for  some  of  his 
sacred  fire ; but  those  who  had  lighted  their  tapers,  in  their  en- 
deavours to  retreat,  were  overpowered  by  others,  who  very  de- 
voutly struck  them  with  their  fists,  and  took  away  the  fire  that 
had  cost  them  so  much  labour  and  fatigue  to  procure : in 
short  the  gravest  of  them  all  threw  down  and  trampled  their 
neighbours  under  foot,  to  get  close  to  the  prelate.  At  last,  the 
Greek  archbishop  withdrew,  and  the  Armenian  bishop  re- 
tired to  the  church  of  the  Armenians,  and  the  Coptan  bishop 
to  that  of  the  Copti.  In  the  mean  time,  the  Turks,  who 
kept  the  door  of  the  holy  sepulchre,  permitted  none  to 
enter  but  those  who  paid  for  lighting  their  wax  tapers  at 
the  lamps  of  that  sanctuary,  as  those  lamps  are  the  first  that 
are  touched  by  the  sacred  fire.  In  a few  minutes  after,  the 
church  was  illuminated  with  above  two  thousand  branches  of 
blazing  torches,  whilst  the  numerous  congregation,  hooting 
like  madmen,  began  to  repeat  their  former  frolics.  A man, 
with  Q drum  at  his  back,  ran  with  all  imaginable  speed  round 


196 


GREEK  CHURCH  PROPER, 


the  sacred  sepulchre,  and  another  ran  after  him,  and  drummed 
upon  it  with  two  sticks ; when  he  was  tired,  a third  supplied 
his  place.  Devotion,  or  rather  custom,  enjoins  the  Greeks  not  to 
eat  nor  drink  that  day,  till  they  have  received  the  sacred  fire.” 

Some  ascribe  the  origin  of  this  superstition  to  a real  mira- 
cle, which  they  pretend  was  formerly  wrought  in  the  presence 
of  the  whole  congregation  on  Easter-eve,  in  the  church  be- 
longing to  the  holy  sepulchre.  The  Almighty  sent  down 
celestial  flame  into  this  divine  monument,  which  kindled  or 
lighted  again  all  the  lamps,  which  by  the  orders  of  the  Church 
are  extinguished  in  passion  week,  and  thereby  indulged  them 
with  new  fire.  Every  one  was  an  eye-witness  of  the  descent 
of  this  new  flame  from  heaven,  which  darted  from  one  place 
to  another,  and  kindled  every  lamp  and  taper  that  was  extin- 
guished. It  is  added  also,  that  the  Almighty,  being  provoked 
at  the  irregularities  and  disorders  of  the  Christian  Crusades, 
refused  to  work  this  miracle  one  Easter-eve,  when  they 
were  assembled  together  in  the  most  solemn  manner,  to  be 
spectators  of  the  descent  of  his  celestial  fire;  but  that  at  last, 
he  vouchsafed  to  have  mercy  on  them,  and  incline  his  ear  to 
their  fervent  prayers,  and  repeated  supplications.  The  descent 
of  this  holy  fire  continued  for  seven  hundred  and  fifty  y^ars 
after  the  time  of  St.  Jerome ; but  since  that  period,  it  has, 
owing  to  some  reason  not  easily  defined,  been  wholly  discon- 
tinued : the  most  probable  conjecture  is,  that  the  whole  fraud 
was  discovered,  and  an  end  was  consequently  put  to  the  enact- 
ment of  this  religious  farce. 

This  ceremony  of  the  sacred  fire,  which  is  so  whimsical 
and  extravagant,  and  so  unbecoming  the  practice  of  a Christ- 
ian, has  introduced  another  superstitious  custom  very  conform- 
able to  its  romantic  original.  In  this  same  church  of  the 
Holy  Sepulchre,  there  are  some  men  and  women,  who  have 
several  pieces  of  linen  cloth  lying  before  them,  which  they  mark 
from  one  end  to  the  other  with  a cross,  made  by  the  tapers 
kindled  at  the  sacred  fire.  Thus  marked,  they  serve  for  the 
shrouds  or  winding  sheets  of  these  good  devotees,  and  are 
reserved  for  that  solemn  purpose,  as. the  most  sacred  relics. 

Amongst  the  superstitious  customs  of  the  Greeks,  may  be 
included  the  marks,  which  the  pilgrims  imprint  upon  their 
arms,  and  which  they  take  care  to  produce  as  a certificate  of 
their  pilgrimage  to  Jerusalem.  These  marks  are  made  with 
some  particular  wooden  moulds,  filled  with  charcoal-dust,  and 
afterwards  pressed  hard  upon  the  arm.  As  soon  as  the  part  is 
thus  stamped,  it  is  pricked  with  an  instrument  full  of  needles; 
it  is  then  bound  up,  and  a scurf  or  scab  generally  rises  upon 


GREEK  CHURCH  PROPER.  197 

the  place,  which  falls  off  again  in  about  two  or  three  days ; 
but  the  blue  impression  remains  ever  after. 

There  is  a stone  still  to  be  seen  not  far  from  Bethlehem, 
which  is  perfectly  white,  and  which  colour  we  are  told  is 
owing  to  the  extraordinary  virtue  of  the  Blessed  Virgin’s 
milk.  The  Greeks  assure  us,  that  this  stone  will  infallibly 
fill  a woman’s  breast  with  milk ; and  even  the  Turks  them- 
selves, and  the  Arabians,  are  so  strongly  rivetted  to  the  same 
belief,  that  they  oblige  their  wives,  who  have  sucking  infants 
nt  their  breasts,  to  take  a little  of  the  powder  of  this  stone 
infused  in  water,  in  order  that  the  above-mentioned  desirable 
effect  may  be  produced.  Mount  Sinai,  Mount  Horeb,  the* 
ffontiers  of  the  Holy  Land,  the  Holy  Land  itself,  m short,  all 
the  countries  from  the  Red  Sea  to  Jerusalem,  are,  as  it  were, 
so  many  sources  which  have  immemorial ly  supplied  the 
Greeks  with  fictions,  and  their  bigots  with  superstition.  Upon 
Mount  Horeb  the  Greeks  pretend  to  show  the  place  in  which 
the  prophet  Jeremiah  concealed  the  tables  of  the  law,  and  a 
particular  stone,  on  which  are  several  Hebrew  characters, 
carved  by  the  prophet  himself  According  to  this  idea,  they 
pay  to  this  stone  a superstitious  homage,  which  consists  of  a 
number  of  prayers  and  innumerable  signs  of  the  cross,  per- 
formed with  the  utmost  hurry  and  precipitation,  and  conse- 
quently with  very  little  zeal  or  devotion. 

The  Greeks  ascribe  to  the  waters  of  Jordan,  and  almost  all 
the  fountains  of  the  Holy  Land,  the  supernatural  virtue  of 
healing  several  distempers.  The  plant  generally  known  by 
the  name  of  the  Rosa  of  Jericho,  is  in  their  opinion  a sure 
defence  against  thunder  and  lightning,  and  a speedy  relief  for 
a woman  in  the  time  of  her  travail.  A certain  traveller, 
?Jorison,  assures  us,  with  an  extraordinary  air  of  piety  and 
devotion,  that  this  last  quality  is  owing  to  the  Blessed  Virgin, 
of  whom  that  vegetable  is  the  figure  or  rejiresentation. 

SEC.  II. RELIGIOUS  PRINCIPLES  AND  CUSTOMS  OF  THF 

RUSSIAN  GREEK  CHURCH, 

It  is  impossible  perhaps  to  settle  with  any  certainty  at  what 
period,  or  by  whom,  Christianity  was  first  introduced  into 
Russia.  What  we  learn  with  most  appearance  Introduction 
of  probability  is,  that  the  Grand  Duchess  Olga,  of  Christianity 
or,  as  her  name  is  pronounced,  Olha,  grandmo-  Russia, 
ther  to  Wladimir,  was  the  first  person  of  distinction  converted 
to  Christianity  in  Russia,  about  the  jmar  955,  and  that  she  as- 
sumed the  name  of  Ileleua,  at  her  conversion  ; under  wdiich 
17^ 


198 


RUSSIAN  GREEK  CHURCH. 


name  she  still  stands  as  a saint  in  the  Russian  calendar.  Me- 
thodius, and  Cyril  the  philosopher,  travelled  from  Greece  into 
Moravia,  about  the  year  900,  to  plant  the  gospel;  where  they 
translated  the  service  of  the  church,  or  some  parts  of  it,  from 
the  Greek  into  the  Sclavonian  language,  thecommon  language, 
at  that  time,  of  Moravia  and  Russia ; and  thus  it  is  thought 
that  this  princess  imbibed  the  first  principles  of  Christianity. 
And,  being  herself  fully  persuaded  of  its  truth,  she  was  very 
earnest  with  her  son,  the  Grand  Duke  Sviatoslav,  to  embrace 
it  also ; but  this,  from  political  motives,  he  declined  to  do.  In 
the  course,  however,  of  a few  years,  Christianity  is  said  to 
liave  made  considerable  progress  in  that  nation. 

It  is  fully  ascertained  that,  about  the  end  of  the  tenth  century, 
the  Christian  religion  was  introduced  into  Russia,  chiefly 
through  their  connexion  with  Greece  ; and  coming  from  this 
quarter,  it  was  very  natural  that  the  doctrine  and  discipline  of 
the  church  of  Constantinople,  should  become  at  first  the  pat- 
tern of  the  church  of  Russia,  which  it  still  continues  to  follow 
in  the  greatest  part  of  its  offices.  Hence  likewise  the  patriarch 
of  Constantinople  formerly  enjoyed  the  privilege  of  a spiritual 
supremacy  over  the  Russians,  to  whom  he  sent  a Metropoli- 
tan whenever  a vacancy  happened. 

Little  occurred  in  the  ecclesiastical  history  of  Russia,  except 
perhaps  the  rise  of  the  sect  of  the  Raskolniki,  which  excited 
considerable  tumults  and  commotions  in  that  kingdom,  till 
Peter  the  Great  ascended  the  throne  of  Russia;  who,  in  the 
beginning  of  the  eighteenth  century,  made  some  remarkable 
changes  in  the  form  and  administration  both  of  its  civil  and 
ecclesiastical  government. 

This  great  prince  m^ade  no  change  in  the  articles  of  faith 
received  among  his  countrymen,  which  contain  the  doctrine  of 
the  Greek  church  ; but  he  took  the  utmost  pains  to  have  this 
doctrine  explained  in  a manner  conformable  to  the  dictates  of 
right  reason,  and  the  spirit  of  the  gospel ; and  he  used  the 
most  effectual  methods  to  destroy,  on  the  one  hand,  the  influ- 
ence of  that  hideous  superstition  that  sat  brooding  over  the 
whole  nation ; and,  on  the  other,  to  dispel  the  ignorance  of  the 
clergy,  which  was  incredible,  and  that  of  the  people,  which 
would  have  surpassed  it,  had  that  been  possible. 

To  crown  these  noble  attempts,  he  extinguished  the  spirit 
of  persecution,  and  renewed  and  confirmed  to  Christians,  of 
all  denominations,  liberty  of  conscience,  and  the  privilege  of 
performing  divine  worship  in  the  manner  prescribed  by  their 
respective  liturgies  and  institutions.  This  liberty,  however, 
was  modified  in  such  a manner,  as  to  restrain  and  defeat  any 


RUSSIAN  GREEK  CHURCH. 


199 


attempts  that  might  be  made  by  the  Jesuits  and  other  members 
of  the  church  of  Rome,  to  promote  the  interests  of  Popery  in 
Russia,  or  to  extend  the  jurisdiction  of  the  Roman  pontiff  be- 
yond the  chapels  of  that  communion  that  were  tolerated  by 
law;  and  particular  charge  was  given  to  the  council, to  which 
belonged  the  cognizance  of  ecclesiastical  affairs,  to  use  their 
utmost  care  and  vigilance  to  prevent  the  propagation  of  Romish 
tenets  among  the  people.  All  this  caution  had,  no  doubt, 
arisen  from  the  repeated  efforts  of  the  designing  pontiffs  of 
Rome  and  their  missionaries  to  extend  the  papal  empire  over 
the  Greek  churches,  under  the  pretence  of  uniting  the  two 
communions;  and,  with  this  view,  a negotiation  was  entered 
into  in  1580,  under  John  BasUides,  Grand  Duke  of  Russia, 
who  seems  to  have  had  political  ends  to  answer  in  pretending 
to  favour  this  union.  But,  although  the  professed  object  of 
this  negotiation  failed,  the  ministry  of  Possevin,  the  learned 
and  artful  Jesuit,  who  was  charged  with  the  mission  on  the 
part  of  the  Roman  pontiff,  Avas  not  without  fruit  among  the 
Russians,  especially  among  those  residing  in  the  Polish 
dominions. 

Proposals  for  uniting  the  two  communions  have  been  made 
by  different  popes,  as  Honorius  III.,  Gregory  IX.,  Innocent 
IV.,  Gregory  XIII.,  and  last  of  all,  by  the  Academy  of  Sor- 
bonne  in  1718;  but  the  Russian  sovereigns  and  the  nation  have 
always  remained  firm  and  true  to  their  religion : at  the  same 
time,  all  religions,  without  exception,  are  tolerated  in  Russia. 
In  the  year  1581,  in  the  reign  of  CzdiX  John  Vasilievitz,  Pope 
Gregory  XIII.,  proposed  to  that  sovereign  that  the  Lutheran 
clergy  should  be  banished  from  Russia;  but  he  was  answered, 
that  in  that  country  all  nations  have  a free  exercise  of  their 
religions ; and  now  in  Russia  there  are  Lutherans,  Calvinists, 
Hernhutters,  Armenians,  Jews,  Mahometans,  Pagans,  Hindoos, 
&c.  &c.  Roman  Catholics  are  to  be  met  with  in  almost  every 
government,  particularly  in  those  conquered  from  the  Polish 
dominions : their  clergy  are  governed  by  their  own  rulers, 
and  are  totally  independent  of  the  Russian  ecclesiastical  juris- 
diction. 

Peter  likewise  introduced  a considerable  change  into  the 
manner  of  governing  the  church.  The  splendid  dignity  of 
patriarch,  which  approached  too  near  the  lustre  and  preroga- 
tives of  majesty,  not  to  be  offensive  to  the  emperor  and  burden- 
some to  the  people,  was  suppressed,  in  1721,  by  this  spirited 
monarch,  who  declared  himself  (and  thus  became,  like  the 
British  monarch)  head  of  the  national  church. 

The  functions  of  this  high  and  important  office  were  entrust- 


200 


RUSSIAN  GREEK  CHURCH. 


eel  with  a council  assembled  at  St.  Petersburg,  which  was 
called  the  Holy  Synod ; and  one  of  the  archbishops,  the  most 
distinguished  by  his  integrity  and  prudence,  was  appointed  as 
president  of  it. 

The  otlier  orders  of  the  clergy  continued  in  their  respective 
rank  and  offices ; but  both  their  revenues  and  their  authority 
were  considerably  diminished.  It  was  resolved  at  first,  in  this 
general  reformation,  to  abolish  all  monasteries  and  convents, 
as  prejudicial  to  the  public,  and  unfriendly  to  population  ; but 
this  resolution  was  not  put  in  execution ; on  the  contrary,  the 
emperor  himself  erected  a magnificent  monaster}’’  in  honour 
of  Alexander  Neiosky,  whom  the  Russians  place  in  the  list  of 
their  heroes  and  saints.* 

In  her  doctrines,  the  Russian  Church  agrees  with  the  Greek 
Church ; like  her,  she  receives  the  seven  sacraments  or  mys- 

Doctrines  teries ; allows  no  statues  or  graven  images,  but 
admits  pictures  and  invocation  of  saints. 

During  the  celebration  of  the  mass,  the  laity,  not  excepting 
the  prince  himself,  are  obliged  either  to  stand  or  to  kneel,  and  be 
uncovered ; and  to  observe  the  same  position 
during  the  performance  of  all  the  other  parts  of 
divine  service.  Bergius,  in  his  Slate  of  the 
Russian  Church,  assures  us,  however,  that  “ The  ancient 
Russians  always  pray  either  standing,  or  prostrate  upon  the 
ground  ; carefully  avoiding  the  posture  of  kneeling,  for  fear 
they  should  be  thought  to  imitate  those  soldiers  who  mocked 
the  Lord  Jesus  Christ.”  The  Grand  Duke,  who  sat  on  the 
throne  in  the  time  of  Olearius,  always  prostrated  himself  to 
the  ground  when  he  attended  public  worship.  For  tliis  reason 
there  are  no  stools  nor  benches  made  use  of  in  the  Russian 
churches,  except  when  there  happens  to  be  a homily  read,  or 
a sermon  preached.  No  dogs  are  suffered  to  enter  the  church 
door ; and  every  thing  which  has  the  least  tendency  to  inter- 
rupt their  devotions  is  prohibited.  None  but  those  who  offi- 
ciate at  the  altar  are  admitted  into  the  sanctuary.  The  Czar, 
however,  is  allowed  to  enter  it  at  the  ceremony  of  his  corona- 
tion, and  when  he  receives  the  communion  ; some  others  of 
the  laity,  who  are  persons  of  distinction,  are  likewise  admitted 
into  it,  provided  they  take  care  to  keep  at  a great  distance  from 
the  altar. 

The  Russian  mass  is  always  performed  in  the  ancient  Scla- 
vonian  language  ; and  a great  part  of  it  is  said  in  a low  voice. 
Like  the  Greeks,  the  Russians  bow  down  before  the  host,  and 


* All  Religions. 


RUSSIAN  GREEK  CHURCH. 


201 


adore  it.  From  the  preface  of  the  mass  to  the  communion, 
the  doors  of  the  sanctuary  are  shut,  and  a curtain  is  drawn 
before  it,  which  covers  the  altar ; in  Easter-week,  however,  the 
sanctuary  doors  are  always  open,  even  during  mass.  To  the 
other  ceremonies  observed  at  the  communion,  in  conformity 
with  those  of  the  Greeks,  we  must  add,  according  to  Olearius, 
that  the  Muscovites  administer  the  sacrament  to  those  who  are 
deprived  of  their  reason,  by  touching  their  lips  only  with  the 
bread  dipped  in  the  wine  ; that  they  are  not  allowed  to  give 
the  communion  to  a woman  who  lies  in,  in  the  room  where 
she  was  brought  to  bed ; — those  who  have  taken  a false  oath 
before  a court  of  judicature,  or  have  been  guilty  of  any  noto- 
rious crime,  cannot  receive  this  sacrament  of  the  Eucharist,  till 
they  are  at  the  point  of  death  ; and  that  it  is  customary  to  give 
those  who  are  sick,  some  water  or  some  brandy,  in  which  seve- 
ral of  their  sacred  relics  have  been  first  infused,  before  they 
give  them  the  communion. 

Their  Bible  is  translated  into  the  Sclavonian  language  from 
the  Greek  Septuagint ; but  they  never  suffer  it  to  be  carried 
into  church,  for  fear  of  profaning  it  by  the  several  immodest  pas- 
sages that  are  to  be  met  with  in  the  Old  Testament.  It  is  the 
New  Testament  only,  and  some  particular  passages  extracted 
from  the  Psalms  and  the  Prophets,  which  are  read  in  their 
churches  ; they  are,  however,  allowed  to  read  the  whole  scrip- 
tures at  home  in  private. 

In  Father  Le  Brun’s  Collection  of  Liturgies,  we  find  the 
contents  of  a small  Muscovite  ritual,  in  which  directions  are 
laid  down  for  the  observance  of  the  following  customs  : 1.  Se- 
veral prayers  to  be  read  on  the  day  that  a woman  is  deli- 
vered of  a male-infant.  2.  On  the  eighth  day  after  the  birth  of 
such  infant,  being  the  day  on  which  he  is  to  receive  his  name. 
3.  On  the  fortieth  day  after  her  lying-in.  4.  For  a woman 
that  has  miscarried.  5.  At  an  exorcism.  6.  At  a reconcilia- 
tion in  Church.  7.  On  a divorce.  8.  When  the  communion 
is  to  be  administered  to  the  sick.  9.  Prayers  to  Jesus  Christ, 
and  the  Blessed  Virgin,  for  a true  believer  at  the  point  of 
death.  10.  The  order  or  method  to  be  observed  at  the  burial 
of  such  persons  who  die  during  the  festival  of  Easter,  or  in 
Holy  week.  11.  For  a priest  after  his  decease.  12.  For  the 
burial  of  an  infant.  13.  Prayers  for  a blessing  on  the  pro- 
visions made  for  Easter  ; for  their  cheese  and  eggs  ; for  their 
first  fruits,  and  those  who  offer  them  ; for  the  consecration  of 
a house,  and  the  entering  into  possession  of  it ; for  sinking  a 
well,  and  the  purification  of  it  when  any  filth  has  fallen  into  it. 
14.  Prayers  for  those  who  have  eaten  any  unclean  meats. 


202 


RUSSIAN  GREEK  CHURCH. 


15.  Prayers  for  the  purification  of  an  unclean  vessel.  16.  For 
all  sorts  of  grain  ; for  seed-time,  &c.  It  is  presumed  that  the 
foregoing  will  be  sufficient  to  give  the  reader  a tolerable  idea 
of  the  several  customs  which  are  observed  by  the  Russians  on 
particular  occasions,  and  the  observance  of  which  is  especially 
enjoined  by  their  ritual. 

One  peculiar  custom,  however,  we  cannot  omit ; viz.  that 
when  they  take  possession  of  a house,  they  consecrate  it  at  the 
same  time  with  salt.  Cornelius  le  Brun,  in  his  Travels  to 
Muscovy,  gives  us  the  following  account  of  the  consecration  of 
the  Czar’s  palace,  in  1702.  “ The  floor  was  strewed  all  over 

with  hay,  and  on  the  right  hand  a table  was  placed,  garnished 
out  with  abundance  of  large  and  little  loave.s  ; over  some  of 
them  was  thrown  a handful  of  salt,  and  a silver  salt-cellar,  full 
of  salt,  set  upon  others.”  This  custom  of  consecrating  with 
salt,  which  is  attended  by  all  friends  and  relatives,  is  repeated 
for  several  days  together,  and  is  an  emblem  or  token  of  that 
prosperity  and  success  Avhich  they  wish  may  attend  them,  and 
of  their  friendly  hope  that  they  may  never  afterwards  want 
any  of  the  necessaries  of  life.  When  they  quit  their  habita- 
tions, they  leave  some  hay  and  bread  upon  the  floor,  which 
are  symbols  of  those  blessings  which  they  wish  may  attend 
those  who  take  the  house  after  their  departure. 

The  constitution  of  the  Russian  monks,  their  fasts,  and  their 
profound  ignorance,  are  much  the  same  as  those  of  the  Greek 
monks.  Peter  the  Great  was  the  first  who  attempted  to  lay  a 
duty,  or  tax,  upon  the  convents ; he  commanded  that  no  persons 
should  be  admitted  into  them  but  those  v4m  were  fifty  years  of 
age,  or  upwards,  he  having  observed  that  a considerable  num- 
ber of  able  young  fellows  were  shut  up  in  them,  and  thereby 
rendered  useless  to  the  state. 

The  Russians  have  a peculiar  regard  for  relics,  images, 
and  pictures  of  saints  ; — for  the  invocation  of  saints,  the  cru- 
cifix,  and  the  sign  of  the  cross;  for  an  infinite 
number  of  inclinations,  genuflexions,  and  pros- 
trations, not  only  before  those  objects  which  are 
adorable,  but  those  likewise  which  demand  only  a common 
reverence  and  esteem  ; and  also  for  numberless  processions 
and  pilgrimages.  The  cathedral  church  at  Moscow  is  in 
possession  of  the  garment  of  Jesus  Christ,  and  a picture  of 
the  Blessed  Virgin,  drawn  by  St.  Luke  ! The  Russians  look 
upon  this  picture,  as  the  palladium  of  their  state.  Other 
churches  boast  of  being  possessed  of  the  bodies  of  several 
Russian  saints  ; and  thirty-six  gold  and  silver  shrines,  full  of 
very  valuable  relics,  are  to  be  seen  in  the  church  of  the 


RUSSIAN  GREEK  CHURCH. 


203 


Annunciation.  These  shrines,  or  boxes,  are  said  to  contain, 
amongst  other  things,  some  of  the  precious  blood  of  the  Lord 
Jesus  Christ ; one  of  the  hands  of  St.  Mark,  and  some  of  the 
bones  of  the  prophet  Daniel,  &c. 

Their  images  or  })ictures,  which  are  generally  painted  in 
oil  upon  wood,  must  be  made  by  some  Muscovite,  and  are 
sold,  or,  according  to  their  prevaricating  phraseology,  ex- 
changed or  bartered  for  a certain  sum  of  money.  To  sell 
them  is  looked  upon  as  a sin ; but  in  the  time  of  Olearius, 
the  patriarch  would  not  suffer  any  foreigners  to  have  them 
in  their  houses  for  fear  they  should  profane  them.  This 
precaution  was  carried  to  so  high  a pitch,  that  a Dutchman 
having  purchased  a house  that  was  built  with  stone,  the 
Russian  who  sold  it  scraped  the  wall  on  which  the  picture  of 
a saint  had  been  painted,  and  carried  the  rubbish  off  the  pre- 
mises. 

Every  Russian,  whether  his  condition  be  high  or  low,  has 
his  own  titular  saint,  to  whom  he  offers  up  his  morning  and 
evening  prayers,  and  whom  he  neglects  not  to  consult  on  all 
occasions  of  a doubtful  or  hazardous  nature.  In  the  shops  at 
St.  Petersburg,  an  image  of  this  titular  saint  is  always  placed 
in  a conspicuous  position,  and  you  cannot  possibly  pay  a 
higher  compliment  to  a Russian  than  in  entering  his  shop  to 
make  your  obeisance  to  his  favourite  saint.  A Russian  shop 
keeper  is  a notorious  cheat,  but  if  you  have  paid  a becoming 
respect  to  his  saint,  it  is  supposed  that  you  are  immediately 
admitted  into  his  good  graces,  and  although  the  majority  of 
the  saints  were  themselves  the  most  consummate  cheats  and 
impostors,  yet  it  is  believed  that  they  do  not  sanction  similar 
practices  in  others.  For  this  reason,  a familiar  nod  or  a polite 
bow  to  a Russian  image  becomes,  in  many  instances,  a posi- 
tive act  of  good  policy,  for  you  thereby  stand  a good  chance 
of  escaping  from  the  cheating  and  exorbitant  demands  of  the 
Russian  trader. 

The  walls  of  their  churches  are  all  covered  with  pictures, 
which  are  not  only  representations  of  Jesus  Christ,  and  the 
Blessed  Virgin,  but  of  St.  Nicholas,  and  several  other  saints, 
whom  the  Russians  have  made  choice  of  for  their  patrons  and 
protectors.  In  all  their  houses,  a picture  of  some  favourite 
saint  is  hung  near  one  of  the  windows,  with  a wax-taper  be- 
fore it;^  several  are  likewise  hung  up  in  the  streets,  as  objects 
of  public  devotion ; but  the  majority  of  the  latter,  according  to 
Carlisle,  are  secured  in  glass-cases,  and  exposed  to  public 
view,  either  on  the  city  gates  or  the  church-doors;  or  they  are 
suspended  on  some  cross-road.  If  a Russian  be  in  the  greatest 


9 


204 


RUSSIAN  GREEK  CHURCH. 


haste,  he  must  pay  his  respects  to  the  pictures  of  these  saints  : 
not  in  a transient,  careless  manner,  but  he  must  stop  a minute 
or  two,  to  put  up  a short  ejaculation ; standing  bare-headed, 
making  half-a-dozen  profound  bows,  and  as  many  crosses. 
The  first  thing  that  must  be  done,  when  any  one  enters  a 
Russian’s  apartment,  is  to  take  notice  of  the  picture  of  his 
saint,  making  the  sign  of  the  cross,  at  the  same  time  repeating 
the  Hospodi,  {Lord  have  mercy  upon  us,)  and  bowing  before 
it ; after  that  he  pays  his  compliments  to  the  master  of  the 
house.  Amongst  the  poorer  sort,  with  whom  the  pictures  of 
their  saints  are  generally  situated  in  some  dark  hole  or  cor- 
ner, without  any  wax-taper,  or  the  least  outward  appearance 
of  distinction  or  respect ; the  devout  Russian,  for  fear  he  should 
be  in  any  way  deficient  in  the  discharge  of  his  duty,  never 
fails  to  ask  where  the  God  is,  that  is  to  say,  the  picture  of  the 
saint.  This  religious  respect  is  grounded  on  that  divinity, 
which  the  Russians  ascribe  to  their  images,  and  on  the  num- 
berless miracles  which  they  believe  to  have  been  wrought  by 
them.  However,  this  supernatural  power  does  not  hinder 
these  images  from  falling  to  decay : and  in  such  cases  they 
inter  them  in  their  church-yards,  or  in  their  gardens ; some- 
times indeed  they  put  them,  with  much  care  and  reverence, 
into  some  rapid  stream,  that  the  current  may  carry  them 
away ; for  to  throw  them  in  would  be  looked  upon  as  an  act 
of  disrespect. 

The  invocation  of  saints  constitutes  a considerable  part  of 
the  religious  worship  of  the  Russians  ; but  greater  demonstra- 
tions of  respect  are  shown  to  St.  Nicholas  than  to  any  of  the 
rest.  It  is  customary,  in  Russia,  to  mention  God  and  the  Czar 
at  the  same  time,  when  they  have  any  affair  of  importance  to 
transact ; thus,  they  frequently  say,  God  is  poiverful  as  well 
as  the  Czar.  With  God  and  the  Czads  permission.  But 
they  often  substitute  St.  Nicholas  in  the  room  of  Providence; 
as  for  instance,  when  any  one  asks  them  how  long  they  in- 
tend to  be  on  a journey,  they  will  answer,  as  long  as  St. 
Nicholas  shall  think  convenient.  Their  devotees  go  in  pil- 
grimage, for  the  most  part,  to  those  places  where  their  saints 
have  especially  distinguished  themselves.  The  Czars  them- 
selves are  not  excused  or  exempted  from  these  religious  pere- 
grinations ; at  least  they  were  performed  by  the  predecessors 
of  Peter  the  Great. 

A number  of  ceremonies  and  superstitious  customs  among 
the  Russians,  nearly  equals  that  of  the  Romish  Church.  A 

Benediction  these  we  shall  notice ; and  first  we  will 

of  Waters.  describe  a singular  festival  which  the  Russians 


RUSSIAN  GREEK  CHURCH. 


205 


call  the  Benediction  of  the  Waters.  This  solemnity  is  cele- 
brated at  the  beginning-  of  the  year  at  Petersburg,  in  the  follow- 
ing manner : on  the  river  Neva,  upon  the  ice,  which  is  then 
strong  in  that  country,  there  is  erected  for  this  ceremony,  a 
kind  of  temple  of  wood,  usually  of  an  octagonal  figure,  painted 
and  richly  gilt,  having  the  inside  decorated  with  various  sacred 
pictures,  representing  the  baptism  of  our  Saviour,  his  transfigu- 
ration, and  some  other  parts  of  his  life,  and  on  the  top  a picture 
of  St.  John  the  Baptist.  This  is  called  the  Jordan,  which 
name  used  to  signify  the  baptistry  or  font,  or  any  basin  in 
which  holy  water  is  consecrated.  There  the  attention  of  the 
spectators  is  drawn  to  a large  emblem  of  the  Holy  Ghost,  ap- 
pearing to  descend  from  heaven,  a decoration  common  to  al- 
most all  Greek  churches,  in  which  a peristerion,  or  dove,  as  a 
symbol  of  the  Holy  Ghost,  is  usually  suspended  from  four 
small  columns  which  support  a canopy  over  the  Holy  Table. 
The  Jordan  is  surrounded  by  a temporary  hedge  of  the  boughs 
of  fir-trees ; and,  in  the  middle  of  the  sanctuary  or  chancel  is  a 
square  space,  where  the  broken  ice  leaves  a communication 
with  the  water  running  below,  and  the  rest  is  ornamented  with 
rich  tapestry.  Around  this  temple  a kind  of  gallery  is  erected, 
and  a platform  of  boards,  covered  with  red  cloth,  is  laid  for  the 
procession  to  go  upon,  guarded  also  by  a fence  of  boughs. 
The  gallery  communicates  with  one  of  the  windows  of  the 
imperial  palace,  at  which  the  emperor  and  his  family  come 
out  to  attend  the  ceremony,  which  begins  as  soon  as  the  liturgy 
is  finished  in  the  chapel  of  the  imperial  palace,  and  the  regi- 
ments of  guards  have  taken  post  on  the  river.  Then,  at  the 
sound  of  the  bells,  and  of  the  artillery  of  the  fortress,  the  clerks, 
the  deacons,  the  priests,  the  archimandrites,  and  the  bishops, 
dressed  in  their  richest  robes,  carrying  in  their  hands  lighted 
tapers,  the  censer,  the  Gospel,  and  the  sacred  pictures  and  ban- 
ners, proceed  from  the  chapel  to  the  Jordan,  singing  the  hymns 
appointed  in  the  office,  and  followed  by  the  emperor,  the  grand 
duke,  the  senators,  and  the  whole  court. 

When  arrived  at  the  place  where  the  ice  is  broken,  the  arch- 
bishop of  Moscow,  or  other  officiating  bishop,  descends,  by 
means  of  a ladder,  to  the  side  of  the  water.  There  he  reads 
the  prayers  appointed  in  the  office, — dips  his  cross  three  times, 
and  ends  the  ceremony  by  an  exhortation  appropriate  to  it ; 
and  the  waters  are  then  thought  to  be  blessed.  As  soon  as 
the  service  is  finished,  the  artillery  and  soldiers  fire ; after 
which  the  prelate  sprinkles  the  water  on  the  company  around 
him,  and  on  the  colours  of  all  the  regiments  that  happen  to 
be  at  Petersburg,  which  are  planted  round  the  Jordan.  He 
18 


20G 


RUSSIAN  GREEK  CHURCH. 


then  retires,  when  the  people  crowd  towards  the  hole,  and 
drink  of  the  waters  with  a holy  avidity.  “ Notwithstanding 
the  cold,  the  mothers  plunge  their  infants,  and  the  old  men 
their  heads  into  them.  Every  body  makes  it  a duty  to  carry 
away  some  for  the  purification  of  their  houses,  and  curing 
certain  distempers,  against  which  the  good  Russians  pretend 
this  holy  water  is  a powerful  specific.” 

No  people  observe  Lent  with  more  scrupulous  and  excessive 
rigour  than  the  Russians.  Travelling  the  road  from  Petersburg 
to  Moscow,  says  Dr.  Clarke,  in  his  travels,  if  at  any 
time,  in  poor  cottages,  where  the  peasants  appear- 
ed starving,  I offered  them  a part  of  our  dinner,  they  would 
shudder  at  the  sight  of  it,  and  cast  it  to  the  dogs ; dashing  out 
of  their  children’s  hands,  as  an  abomination,  any  food  given 
to  them  ; and  removing  every  particle  that  might  be  left,  en- 
tirely from  their  sight.  In  drinking  tea  with  a Cossack,  he 
not  only  refused  to  have  milk  in  his  cup,  but  would  not  use 
a spoon  that  had  been  in  the  tea  offered  him  with  milk, 
although  wiped  carefully  in  a napkin,  until  it  had  passed 
through  scalding  water.  The  same  privation  prev^ails  among 
the  higher  ranks ; but,  in  proportion  as  this  rigour  has  been 
observed,  so  much  the  more  excessive  is  the  degree  of  gluttony 
and  relaxation,  when  the  important  intelligence  that  “ Christ  is 
rise?b'’  has  issued  from  the  mouth  of  the  archbishop.  During 
Easter,  they  run  into  every  kind  of  excess,  rolling  about 
drunk  the  whole  week;  as  if  rioting,  debauchery,  extrava- 
gance, gambling,  drinking,  and  fornication,  were  as  much  a 
religious  observance,  as  starving  had  been  before;  and  that 
the  same  superstition  which  kept  them  fasting  during  licnt, 
had  afterwards  instigated  them  to  the  most  beastly  excesses. 

Even  their  religious  customs  are  perfectly  adapted  to  their 
climate  and  manners.  Nothing  can  be  contrived  with  more 
ingenious  policy  to  suit  the  habits  of  the  Russians.  When 
Lent  fasting  begins,  their  stock  of  frozen  provisions  is  either 
exhausted,  or  unfit  for  use;  and  the  interval  which  takes 
place  allows  sufficient  time  for  procuring,  killing,  and  storing, 
the  fresh  provisions  of  the  spring.  The  night  before  the 
famous  ceremony  of  the  resurrection,  all  the  markets  and  shops 
of  Moscoav,  are  seen  filled  noth  flesh,  butter,  eggs,  poultry, 
pigs,  and  every  kind  of  viand.  The  crow'd  of  purchasers  is 
immense.  You  hardly  meet  a foot-passenger  who  has  not 
his  hands,  nay  his  arms,  filled  with  provisions;  or  a single 
droski  that  is  not  ready  to  break  down  beneath  their  weight. 

The  first  ceremony  which  took  place,  previous  to  all  this 
feasting,  was  that  of  the  Paque  jleuries,  or  Palm  Sunday.  On 


RUSSIAN  GREEK  CIIURCIL  ^7 

the  eve  of  this  day,  all  the  inhabitants  of  Moscow  resort,  in 
carriages,  on  horseback,  or  on  foot,  to  the  Kremlin,  for  the 
purchase  of  palm-branches,  to  place  before  their  boghs,  and  to 
decorate  the  sacred  pictures  in  the  streets,  or  elsewhere.  It  is 
one  of  the  gayest  promenades  of  the  year.  The  governor, 
attended  by  the  maitre  cle  j)olice,\he  commandant,  and  a train 
of  nobility,  go  in  procession  mounted  on  fine  horses.  The 
streets  are  lined  by  spectators ; and  cavalry  are  stationed  on 
each  side,  to  preserve  order.  Arriving  in  the  Kremlin,  a 
vast  assembly,  bearing  artificial  bouquets  and  boughs,  are  seen 
moving  here  and  there,  forming  the  novel  and  striking  specta- 
cle of  a gay  and  moving  forest.  The  boughs  consist  of  arti- 
ficial flowers,  with  fruit.  Beautiful  representations  of  oranges 
and  lemons  in  wax  are  sold  for  a few  copeeks*  each,  and  offer 
a proof  of  the  surprising  ingenuity  of  this  people  in  the  arts  of 
imitation.  Upon  this  occasion,  ev^ery  person  who  visits  the 
Kremlin,  and  would  be  thought  a true  Christian,  purchases 
one  or  more  of  the  boughs,  called  Palm-branches;  and  in 
returning,  the  streets  are  crowded  with  droskis,  and  all  kinds 
of  vehicles,  filled  with  devotees,  holding  in  their  hands  one  or 
more  palm-branches,  according  to  the  degree  of  their  piety,  or 
the  number  of  boghs  in  their  houses. 

The  description  often  given  of  the  splendour  of  the  equi- 
pages in  Moscow,  but  ill  agrees  with  their  appearance  during 
Lent.  A stranger,  who  arrives,  with  his  head  full  of  notions 
of  Asiatic  pomp,  and  eastern  magnificence,  would  be  sur- 
prised to  find  narrow  streets,  execrably  paved,  covered  by 
mud  or  dust ; wretched  looking  houses  on  each  side .;  car- 
riages, drawn  it  is  true,  by  six  horses,  but  such  cattle ! blind, 
lame,  old,  out  of  condition,  of  all  sizes  and  all  colours,  con- 
nected by  rotten  ropes  and  old  cords,  full  of  knots  and  splices: 
on  the  leaders  and  on  the  box,  figures  that  seem  to  have 
escaped  from  the  galleys;  behind,  a lousy,  ragged  lackey,  or 
perhaps  two,  with  countenances  exciting  more  pity  than  deri- 
sion ; and  the  carriage  itself  like  the  worst  of  the  night- 
coaches  in  London,  But  this  external  wretchedness,  as  far 
as  it  concerns  the  equipages  of  the  nobles,  admits  of  some 
explanation.  The  fact  is,  that  a dirty,  tattered  livery,  a rotten 
harness,  bad  horses,  and  a shabby  vehicle,  constitute  one  part 
of  the  privation  of  the  season.  On  Easter  Monday  the  most 
gaudy  but  fantastic  buffoonery  of  splendour  fills  every  street 
in  the  city.  The  emperor,  it  is  true,  in  his  high  considera- 
tion for  the  welfare  and  happiness  of  his  subjects,  deemed  it 

* The  copeek  equals  in  value  an  English  halfpenny. 


208 


RUSSIAN  GREEK  CIIURCir, 


expedient  to  adapt  the  appearance  to  the  reality  of  their 
wretchedness:  and  in  restraining  the  excessive  extravagance 
of  the  people  of  Moscow,  evinced  more  wisdom,  than  the 
world  have  given  him  credit  for  possessing. 

The  second  grand  ceremony  of  this  season  takes  place  on 
Thursday  before  Easter  at  noon,  when  the  archbishop  washes 
the  feet  of  the  apostles.  This  we  also  witnessed.  The  priests 
appeared  in  their  most  gorgeous  apparel.  Twelve  monks, 
designed  to  represent  the  twelve  apostles,  were  placed  in  a 
semicircle  before  the  archbishop.  The  ceremony  is  performed 
in  the  cathedral,  which  is  crowded  with  spectators.  The 
archbishop,  performing  all  and  much  more  than  is  related  of 
our  Saviour  in  the  thirteenth  chapter  of  St.  John,  takes  off  his 
robes,  girds  up  his  loins  with  a towel,  and  proceeds  to  wash 
the  feet  of  them  all,  until  he  comes  to  the  representative  of 
Peter,  who  rises ; and  the  same  interlocution  takes  place  be- 
tween him  and  the  archbishop,  which  is  said  to  have  taken 
place  between  our  Saviour  and  that  apostle. 

The  third,  and  most  magnificent  ceremony  of  all,  is  cele- 
brated two  hours  after  midnight,  in  the  morning  of  Easter 
Sunday.  It  is  called  the  ceremony  of  the  resurrection,  and 
certainly  exceeded  every  thing  of  the  kind  celebrated  at  Rome, 
or  any  where  else.  I have  not  seen  so  splendid  a sight  in 
any  Roman  Catholic  country;  not  even  that  of  the  benediction 
by  the  pope  during  the  holy  w^eek. 

At  midnight  the  great  bell  of  the  cathedral  tolled.  Its 
vibrations  seemed  the  rolling  of  distant  thunder;  and  they 
were  instantly  accompanied  by  the  noise  of  all  the  bells  in 
Moscow.  Every  inhabitant  was  stirring,  and  the  rattling  of 
carriages  in  the  streets  was  greater  than  at  noonday.  The 
whole  city  w^as  in  a blaze ; for  lights  were  seen  in  all  the 
windows,  and  innumerable  torches  in  the  streets.  The  tower 
of  the  cathedral  was  illuminated  from  its  foundation  to  its 
cross.  The  same  ceremony  lakes  place  in  all  the  churches; 
and,  what  is  truly  surprising,  considering  their  number,  it  is 
said  they  are  all  equally  crowded. 

We  hastened  to  the  cathedral,  which  was  filled  with  a 
prodigious  assembly  of  all  ranks  and  sexes,  bearing  lighted 
wax  tapers,  to  be  afterwards  heaped  as  vows  on  the  different 
shrines.  The  walls,  ceilings,  and  every  part  of  this  building, 
is  covered  by  the  pictures  of  saints  and  martyrs.  In  the  mo- 
ment of  our  arrival  the  doors  were  shut ; and  on  the  outside 
appeared  Plato,  the  archbishop,  preceded  by  banners  and 
torches  and  followed  by  all  his  train  of  priests  with  crucifixes 
and  censers,  who  were  making  three  times,  in  procession, 


UUSSIAN  GREEK  CHURCH. 


209 


the  tour  of  the  cathedral ; chaimting  with  loud  voices,  and 
glittering  in  sumptuous  vestments,  covered  by  gold,  silver,  and 
precious  stones.  The  snow  had  not  melted  so  rapidly  in  the 
Kremlin  as  in  the  streets  of  the  city;  and  this  magnificent 
procession  was  therefore  constrained  to  move  upon  planks 
over  the  deep  mud  which  surrounded  the  cathedral.  After 
completing  the  third  circuit,  they  all  halted  opposite  the  great 
doors,  which  were  shut ; and  the  archbishop,  with  a censer, 
scattered  incense  against  the  doors,  and  over  the  priests. 
Suddenly  those  doors  were  opened,  and  the  eflect  was  beyond 
description  great.  The  immense  throng  of  spectators  within, 
bearing  innumerable  tapers,  formed  two  lines,  through  which 
the  archbishop  entered,  advancing  with  his  train  to  a throne 
near  the  centre.  The  profusion  of  lights  in  all  parts  of  the 
cathedral,  and,  among  others,  of  the  enormous  chandalier 
which  hung  from  the  centre,  the  richness  of  the  dresses,  and 
the  vastness  of  the  assembly,  filled  us  with  astonishment. 
Having  joined  the  suite  of  the  archbishop,  we  accompanied 
the  procession,  and  passed  even  to  the  throne,  on  which  the 
police  officers  permitted  us  to  stand,  among  the  priests,  near 
an  embroidered  stool  of  satin,  placed  for  the  archbishop.  The 
loud  chorus,  which  burst  forth  at  the  entrance  to  the  church, 
continued  as  the  procession  moved  towards  the  throne,  and 
after  the  archbishop  had  taken  his  seat ; when  my  attention 
was,  for  a moment,  called  ofk  by  seeing  one  of  the  Russians 
earnestly  crossing  himself  with  his  right  hand,  while  his  left 
was  employed  in  picking  my  companion’s  pocket  of  his 
handkerchief 

Soon  after,  the  archbishop  descended,  and  went  all  round 
the  cathedral;  first  offering  incense  to  the  priests,  and  then  to 
the  people,  as  he  passed  along.  When  he  had  returned  to  his 
seat,  the  priests,  two  by  two,  performed  the  same  ceremony ; 
beginning  with  the  archbishop,  who  rose  and  made  obeisance 
with  a lighted  taper  in  his  hand.  From  the  moment  the 
church  doors  were  opened,  the  spectators  had  continued  bow- 
ing their  heads,  and  crossing  themselves ; insomuch  that  some 
of  the  people  seemed  really  exhausted,  by  the  constant  motion 
of  the  head  and  hands. 

I had  now  leisure  to  examine  the  dresses  and  figures  of  the 
priests,  which  were  certainly  the  most  striking  I ever  saw. 
Their  long  dark  hair,  without  powder,  fell  down  in  ringlets, 
or  strait  and  thick,  far  over  their  rich  robes  and  shoulders. 
Their  dark  thick  beards  also,  entirely  covered  their  breasts. 
On  the  heads  of  the  archbishop  and  bishops  were  high  caps, 
covered  with  gems,  and  adorned  by  miniature  paintings  set  in 
1.8^ 


210 


RUSSIAN  GREEK  CHURCH. 


'jewels,  of  the  crucifixion,  the  virgin,  and  the  saints.  Their 
robes  of  various  coloured  satin,  were  of  the  most  costly  em- 
broidery, and  even  on  these  w^ere  miniature  pictures  set  wdth 
precious  stones. 

Such,  according  to  the  consecrated  legend  of  ancient  daj’-s, 
was  the  appearance  of  the  high-priests  of  old,  Aaron  and  his 
sons,  holy  men  standing  by  the  temple  of  the  congregation  in 
fine  raiments,  the  workmanship  of  “ Bezaleel,  the  son  of  Uri, 
the  son  of  Hur,  of  the  tribe  of  Judah.”  It  is  said  there  is  a 
convent  in  Moscow  where  the  w^omen  are  entirely  employed 
in  working  dresses  for  the  priests. 

After  two  hours  had  been  spent  in  various  ceremonies,  the 
archbishop  advanced,  holding  forth  a cross,  which  all  the 
people  crowded  to  embrace,  squeezing  each  other  nearly  to 
suffocation.  As  soon,  however,  as  their  eagerness  had  been 
somew'hat  satisfied,  he  retired  to  the  sacristy;  where  putting 
on  a plain  purple  robe,  he  again  advanced,  exclaiming  three 
times,  in  a very  loud  voice:  Christ  is  risen! 

The  most  remarkable  part  of  the  solemnity  now^  followed. 
The  archbishop,  descending  into  the  body  of  the  church,  con- 
cluded the  w’hole  ceremony  by  crawding  round  the  pavement 
on  his  hands  and  knees,  kissing  the  consecrated  pictures, 
w'hether  on  the  pillars,  the  wmlls,  the  altars,  or  the  tombs  ; 
the  priests  and  all  the  people  imitating  his  example.  Sepul- 
chres were  opened,  and  the  mummied  bodies  of  incorruptible 
saints  exhibited,  all  of  w^hich  underw^ent  the  same  general 
kissing. 

Thus  was  Easter  proclaimed ; and  riot  and  debauchery 
instantly  broke  loose.  The  inn  in  which  we  lodged  became 
a pandemonium.  Drinking,  dancing,  and  singing,  continued 
through  the  night  and  day.  But,  in  the  midst  of  all  these 
excesses,  quarrels  hardly  ever  took  place.  The  w'ild  rude 
riot  of  a Russian  populace  is  full  of  humanity.  Few  disputes 
are  heard;  no  blows  are  given  ; no  lives  endangered,  but  by 
drinking.  No  meetings  take  place  of  any  kind,  without 
repeating  the  expressions  of  peace  and  joy,  Christos  voscress! 
Christ  is  risen  ! to  wdiich  the  answer  is  always  the  same, 
Vo  istiney  voscress  ! He  is  risen  indeed ! 

On  Easter  Monday  begins  the  presentation  of  the  paschal 
eggs : lovers  to  their  mistresses,  relatives  to  each  other,  ser- 
vants to  their  masters,  all  bring  ornamented  eggs.  Every 
offering,  at  this  season,  is  called  a paschal  egg.  The  mean- 
c.st  pauper  in  the  street,  presenting  an  egg,  and  repeating  the 
words  Christos  voscress,  may  demand  a salute,  even  of  the 
empress.  All  business  is  laid  aside:  the  upper  ranks  are 


RUSSIAN  GREEK  CHURCH. 


211 


engaged  in  visiting,  balls,  dinners,  suppers,  and  masquerades ; 
while  boors  fill  the  air  with  their  songs,  or  roll  drunk  about 
the  streets.  Servants  appear  in  new  and  tawdry  liveries ; and 
carriages  in  the  most  sumptuous  parade.* 

The  form  of  baptism  amongst  the  Russians  is  so  singular 
that  we  must  give  a particular  description  of  it.  As  soon 
as  an  infant  comes  into  the  world,  the  parents  Baptism, 
send  immediately  for  a priest  to  purify  him. 

This  purification  extends  to  all  those  who  are  present  at 
the  ceremony.  They  baptise  their  infants,  according  to  Olea- 
rius,  as  soon  as  they  are  born  ; but  according  to  other  histo- 
rians, those  who  are  in  good  circumstances  are  not  so  strict, 
but  defer  the  ceremony  for  some  time.  The  godfathers 
and  godmothers  of  the  first  child  must  stand  sureties  for 
all  the  other  children  in  that  family,  however  great  may  be 
the  number.  After  entering  the  church,  these  godfathers 
deliver  nine  wax  tapers  into  the  hands  of  the  priest,  who  illu- 
mines them  all,  and  sticks  them  in  the  form  of  a cross  about 
the  font  or  vessel  in  which  the  infant  is  to  be  baptized.  The 
priest  then  thurifies  the  godfathers,  and  consecrates  the  water  ; 
and  after  that  he  and  the  godfathers  go  thrice  in  procession 
round  it.  The  clerk,  who  marches  in  the  front,  carries  the 
picture  of  St.  John.  After  this,  they  all  arrange  themselves 
in  such  a manner  that  their  backs  are  turned  towards  the 
font,  as  a testimony,  says  Olearius,  of  their  aversion  to  the 
three  questions  which  the  priest  proposes  to  the  godfathers ; 
that  is  to  say,  1st,  “ Whether  the  child  renounces  the  devil? 
2dly,  Whether  he  abjures  his  angels  ? and,  3dly,  Whether  he 
abhors  and  detests  their  impious  works  ?” — At  each  question, 
the  godfathers  answer  and  spit  upon  the  ground.  The 
exorcism  follows,  which  is  performed  out  of  the  church,  lest 
the  devil,  as  he  comes  out  of  the  infant,  should  pollute  or  pro- 
fane it. 

After  the  exorcism  is  over,  the  priest  cuts  some  hair  off  the 
child’s  head  in  the  form  of  a cross,  and  puts  it  into  a book,  or 
wraps  it  up  in  wax,  and  deposits  it  in  some  particular  place 
belonging  to  the  church  appropriated  for  that  purpose.  The 
baptism  which  ensues  is  performed  by  a triple  immersion,  as 
we  have  before  observed  with  respect  to  the  Greeks.  The 
priest  having  now  put  a grain  of  salt  into  the  infant’s  mouth, 
anoints  him  several  times  in  the  form  of  a cross,  which  may 
properly  enough  be  called  his  confirmation  ; and  as  he  puts  on 
nim  a clean  shirt,  he  says.  Thou  art  now  as  clean  as  this  shirt, 


* Clarke’s  Travels. 


212 


RUSSIAN  GREEK  CHURCH. 


and  'purified  from  the  stain  of  original  sin.  To  conclude  this 
ceremony,  a little  gold  or  silver  cross,  or  one  of  inferior  value, 
according  as  the  circumstances  of  the  parent  will  best  admit 
of,  is  hung  about  the  infant’s  nec*k,  which  is  the  badge  or  token 
of  his  baptism.  He  must  wear  this  not  only  as  long  as  he 
lives,  but  carry  it  with  him  to  his  grave.  To  this  cross  must 
be  added  some  saint,  appointed  by  the  priest  to  be  his  guardian 
and  protector,  the  picture  of  'vvhom  he  delivers  into  the  god- 
fathers’ hands,  and  in  express  terms  charges  them  to  instruct 
the  child  in  what  manner  he  may  pay  a peculiar  respect  and 
veneration  to  his  patron  saint.  After  the  baptism  is  over,  the 
priest  salutes  the  infant  and  his  sponsors. 

It  is  to  be  observed,  that  all  matrimonial  alliances  between 
godfathers  and  the  children  for  whom  they  are  thus  solemnly 
engaged,  are  prohibited  amongst  the  Russians  ; also,  that  the 
water  in  the  font  or  cistern  is  changed  every  new  baptism ; 
because  they  are  of  opinion  that  it  is  defiled  or  tainted  with 
the  original  sin  of  those  who  were  previously  baptized  in  it. 
Those  who  become  proselytes  to  the  Russian  religion,  are 
baptized  in  some  rapid  stream,  or  some  adjacent  river,  in 
which  they  are  plunged  three  times  successively ; and  if  it 
happens  in  the  winter-season,  there  is  a hole  broken  in  the  ice 
for  the  performance  of  that  ordinance.  If,  however,  the  person 
should  be  of  too  weak  a constitution  to  undergo  such  a violent 
initiation,  a barrel  full  of  water  is  poured  over  his  head  three 
times  successively. 

After  the  baptism  is  over,  the  priest  takes  the  infant  newly 
baptized,  and  with  his  head  makes  a cross  upon  the  church- 
door,  at  which  he  knocks  three  times  with  a hammer  ; each 
stroke  must  be  so  loud  that  those  who  were  eye  witnesses  of 
the  baptism  shall  hear  the  sound  of  it,  for  otherwise  they  do 
not  look  upon  the  infant  as  duly  baptized. 

In  the  evening  of  their  wedding-day,  the  bridegroom,  ac- 
companied by  a numerous  train  of  his  nearest  relations  and 
Marria^-e  acquaintance,  proceeds  to  wait  on  his  mistress ; 
° ‘ the  priest  who  is  to  solemnize  their  nuptials  riding 
on  horseback  before  them.  After  the  congratulations,  and 
other  compliments,  customary  on  such  joyful  occasions  in  all 
countries,  the  company  sit  down  to  table.  “ But  notwithstand- 
ing there  are  three  elegant  dishes  instantly  served  up,”  says 
Olearius,  “ no  one  takes  the  freedom  to  taste  of  them.”  At  the 
upper  end  of  the  table  is  a vacant  seat  intended  for  the  bride- 
groom. Whilst  he  is  in  earnest  discourse  with  the  bride’s 
relations,  some  young  gentleman  takes  possession  of  his  chair, 
and  does  not  resign  it  without  some  valuable  consideration. 


RUSSIAN  GREEK  CHURCH. 


213 


As  soon  as  the  bridegroom  has  thus  redeemed  his  seat,  the 
bride  is  introduced  into  the  room,  dressed  as  gaily  as  possible, 
but  covered  with  a veil.  A curtain  of  crimson  taffeta,  sup- 
ported by  two  young  gentlemen,  now  parts  the  lovers,  and 
prevents  them  from  stealing  any  amorous  glances  from  each 
others’  eyes.  In  the  next  place,  the  bride’s  Suacha,  or  agent, 
wreathes  her  hair,  and  after  she  has  turned  up  her  tresses, 
puts  a crown  upon  her  head,  which  is  either  of  gold  or  silver 
gilt,  and  lined  with  silk,  and  of  greater  or  less  value,  in  pro- 
portion to  the  quality  or  circumstances  of  the  person  for  whom 
it  is  intended.  The  other  Suacha  is  employed  in  setting  the 
bridegroom  off  to  the  best  advantage.  During  this  interval, 
some  women  that  are  present,  sing  a number  of  little  merry 
catches  to  divert  them  ; whilst  the  bridemaids  strew  hops  up- 
on the  heads  of  the  company.  Two  lads,  after  this,  bring  in 
a large  cheese,  and  several  rolls  or  little  loaves,  in  a hand- 
basket,  with  curious  sable  tassels  to  it.  Two  of  the  bride’s 
attendants  bring  in  another  cheese,  and  the  same  quantity 
of  bread,  upon  her  particular  account.  All  these  provisions, 
after  the  priest  has  blessed  them,  are  carried  to  the  churchy 
At  last,  there  is  a large  silver  basin  set  upon  the  table, 
full  of  small  remnants  of  satin  and  taffeta,  with  several 
small  square  pieces  qf  silver,  hops,  barley,  and  oats,  all 
mingled  together.  The  Suacha,  after  she  has  put  the  bride’s 
veil  over  her  face  again,  takes  several  handfuls  of  this 
medley  out  of  the  basin,  and  strews  it  over  the  heads  of  all  the 
company.  The  next  ceremony  is  the  exchange  of  their  re- 
spective rings,  which  is  performed  by  the  parents  of  the  new 
married  couple.  The  Suacha  now  conducts  the  bride  to 
church,  and  the  bridegroom  follows  with  the  priest,  who,  for 
the  most  part,  indulges  himself  in  drinking  to  that  excess,  that 
he  is  obliged  to  have  two  attendants  to  support  him,  not  only 
whilst  he  rides  on  horseback  to  the  church,  but  all  the  time 
he  is  there  performing  the  matrimonial  service. 

One  part  of  the  pavement  of  the  church,  where  the  ceremony 
is  performed,  is  covered  with  crimson  taffeta,  and  another  piece 
of  the  same  silk  is  spread  over  it,  where  the  bride  and  bride- 
groom are  appointed  to  stand.  The  priest,  before  he  enters 
upon  his  office,  demands  their  oblations,  which  consist  in  fish, 
pastry,  &c.  Then  he  gives  them  his  benediction,  and  holds 
over  their  heads  the  pictures  of  those  saints,  who  were  made 
choice  of  to  be  their  patrons.  After  which,  taking  the  right 
hand  of  the  bridegroom  and  the  left  of  the  bride  within  his 
own  hands,  he  asks  them  three  times,  “ Whether  they  sincere- 
ly consent  to,  and  approve  of  their  marriage,  and  whether  they 


214 


RUSSIAN  GREEK  CHURCH. 


will  love  each  other  for  the  future  as  is  their  bounden  duty  so 
to  do?”  When  they  have  answered  Yes,  all  the  company  in 
general  take  hands,  and  join  in  a solemn  dance,  whilst  the 
priest  sings  the  128th  Psalm  (according  to  the  Hebrew  com- 
putation) in  which  almost  all  the  blessings  that  attend  the 
married  state  are  enumerated.  The  priest,  as  soon  as  the 
Psalm  is  finished,  puts  a garland  of  rue  upon  their  heads ; but 
if  the  man  be  a widower,  or  the  woman  a widow,  then  he  lays 
it  upon  their  shoulders.  The  blessing  attendant  on  this  cere- 
mony begins  with  these  words,  Increase  and  multiply ; and 
concludes  with  that  other  solemn  direction,  ’which  the  Russians 
never  understand  in  a rigorous  sense,  Whom  God  hath  joined, 
let  no  man  put  asunder.  As  soon  as  this  form  of  words  is 
pronounced,  all  the  company  light  their  wax  tapers,  and  one 
of  them  presents  the  priest  with  a glass  of  wine,  which  he 
drinks,  and  the  newly-married  couple  pledge  him.  This  is 
done  thrice,  and  then  the  bride  and  bridegroom  dash  their 
glasses  down  upon  the  floor,  and  tread  the  pieces  under  their 
feet,  denouncing  several  maledictions  on  all  those,  who  shall 
hereafter  endeavour  to  set  them  at  variance.  At  the  same 
time  several  women  strew  linseed  and  hemp-seed  upon  their 
heads. 

After  this  ceremony  is  over,  the  usual  congratulations  are 
repeated,  with  such  other  demonstrations  of  gayety  and  re- 
joicing as  generally  accompany  the  nuptial  rites  in  other 
countries.  We  must  not  omit  one  circumstance,  however, 
which  is  merry  and  innocent  enough:  the  women  before- 
mentioned  take  fast  hold  of  the  bride’s  gown,  in  order  to  com- 
pel her,  as  it  were,  to  forsake  her  husband ; but  the  bride 
usually  maintains  so  strong  a hold  of  him,  that  all  their  en- 
deavours prove  ineffectual. 

Their  nuptial  ceremonies  thus  far  concluded,  the  bride  goes 
home  in  a Russian  car  or  sledge,  attended  by  six  flambeaux, 
and  the  bridegroom  on  horseback.  The  company  come  after 
them.  As  soon  as  they  are  all  within  doors,  the  bridegroom 
sits  down  at  the  table  with  bis  friends  ; but  the  women  conduct 
the  bride  to  her  bed-chamber,  and  put  her  to  bed.  Afterwards 
some  young  gentlemen  wait  on  the  bridegroom  wuth  their 
wax  tapers  in  their  hands,  and  conduct  him  to  his  lady’s  apart- 
ment. As  soon  as  they  are  within  the  chamber,  they  deposit 
their  lights  upon  the  hogsheads  that  surround  the  nuptial  bed. 
The  bride,  wrapped  up  in  her  nightgown,  now  jumps  out  of 
bed,  approaches  her  husband  with  much  respect,  and  makes 
him  a very  submissive  and  respectful  obeisance.  This  is  the 
first  moment,  according  to  Olearius,  that  the  husband  has  any 


RUSSIAN  GREEK  CHURCH. 


215 


opportunity  of  seeing-  his  wife  unveiled.  They  then  sit  down 
to  table,  and  sup  together.  Amongst  other  dishes,  there  is  a 
roast  fowl  set  before  them,  which  the  husband  tears  to  pieces, 
throwing  that  part  which  he  holds  in  his  hands,  whether  it  be 
the  leg  or  the  wing,  over  his  shoulder,  and  eating  the  remain- 
der. Here  the  ceremony  ends. 

The  spectators  now  withdraw,  and  the  newly-married  couple 
go  to  bed,  after  crossing  themselves,  and  addressing  a short 
prayer  to  the  pictures  of  their  patron  saints.  An  old  domestic 
servant  stands  sentinel  at  the  chamber-door,  whilst  some  of  the 
company  who  are  more  superstitious  than  the  rest,  spend  the 
interval  in  using  enchantments  for  a happy  consummation  of 
this  love  adventure.  The  following  days  are  spent  in  all 
imaginable  demonstrations  of  joy  and  rejoicing.  The  men  in- 
dulge themselves  in  drinking  to  excess,  whilst  the  husband 
carouses  with  his  friends,  and  drowns  his  senses  in  intoxica- 
ting liquors. 

The  Russian  funeral  solemnities  are  as  remarkable  in  all 
respects  as  their  nuptial  ceremonies.  As  soon  as  a sick  person 
has  expired,  they  send  for  the  relations  and  friends 
of  the  deceased,  who  place  themselves  about  the 
corpse,  and  weep  over  it  if  they  can.  There  are  ^ ^ 
women  likewise  who  attend  as  mourners,  and  ask  the  de- 
ceased “ What  was  the  cause  of  his  death  ? Were  his  cir- 
cumstances narrow  and  perplexed  ? Did  he  want  either  the 
necessaries  or  conveniences  of  life  V'  &c.  The  relatives  of 
the  deceased  now  make  the  priest  a present  of  some  strong 
beer,  brandy,  and  metheglin,  that  he  may  pray  for  the  repose 
of  the  soul  of  the  deceased.  In  the  next  place,  the  corpse  is 
well  washed,  dressed  in  clean  linen,  or  wrapped  in  a shroud, 
and  shod  with  Russia  leather,  and  put  into  a coffin,  the  arms 
being  laid  ever  the  stomach,  in  the  form  of  a cross.  The 
Russians  make  their  coffins  of  the  trunks  of  hollowed  trees, 
and  cover  them  with  cloth,  or  at  least  with  the  great  coat  of 
the  deceased.  The  corpse  is  not  carried,  however,  to  church, 
till  it  has  been  kept  eight  or  ten  days  at  home,  if  the  season 
or  circumstances  of  the  deceased  will  admit  of  such  a delay ; 
for  it  is  a received  opinion,  that  the  longer  they  stay  in  this 
world,  the  better  reception  they  will  meet  with  in  the  next. 
The  priest  thurifies  the  corpse,  and  sprinkles  it  with  holy 
water,  till  the  very  day  of  its  interment. 

The  funeral  procession  is  ranged  or  disposed  in  the  fol- 
lowing manner.  A priest  marches  in  the  front,  carrying  the 
image  of  the  particular  saint  who  was  made  choice  of  as  pa- 
tron of  the  deceased  at  the  time  he  was  baptized.  Four  young 


216 


RUSSIAN  GREEK  CHURCH. 


virgins,  who  are  the  nearest  relations  to  the  deceased,  and  the 
chief  mourners,  follow  him ; or,  for  want  of  such  female  friends, 
the  same  number  of  women  are  hired  to  attend,  and  to  perform 
that  melancholy  office.  After  them  comes  the  corpse,  carried 
on  the  shoulders  of  six  hearers.  If  the  party  deceased  be  a 
monk  or  a nun,  the  brothers  or  sisters  of  the  convent  to  which 
they  belonged  perform  this  last  friendly  office  for  them.  Seve- 
ral friends  march  on  either  side  of  the  corpse,  thurifying  it,  and 
singing  as  they  go  along,  to  drive  away  the  evil  spirits,  and 
to  prevent  them  from  hovering  round  about  it.  The  relations 
and  friends  bring  up  the  rear,  each  having  a wax  taper  in  his 
hand.  As  soon  as  they  are  arrived  at  the  grave,  the  coffin  is 
uncovered,  and  the  image  of  the  deceased’s  favourite  saint  is 
laid  over  him,  whilst  the  priest  repeats  some  prayers  suitable 
to  the  solemn  occasion,  or  reads  some  particular  passages  out 
of  the  liturgy.  After  that,  the  relations  and  friends  bid  their 
last  sad  adieu,  either  by  saluting  the  deceased  himself,  or  the 
coffin  in  which  he  is  interred.  The  priest,  in  the  next  place, 
comes  close  to  his  side,  and  puts  \\\s 'passport  or  certificate  in- 
to his  hand,  which  is  signed  by  the  archbishop,  and  likewise 
by  his  father  confessor,  who  sell  it  at  a dearer  or  cheaper  rate, 
according  to  the  circumstances  or  quality  of  those  who  pur- 
chase it.  This  billet  is  a testimonial  of  the  virtue  and  good 
actions  of  the  deceased,  or  at  least,  of  his  sincere  repentance 
of  all  his  sins.  When  a person  at  the  point  of  expiring  is  so 
happy  as  to  have  the  benediction  of  his  priest,  and  after  his  de- 
cease, his  passport  in  his  hand,  his  immediate  reception  into 
heaven  is,  in  their  opinion,  infallibly  secured.  The  priest 
always  recommends  the  deceased  to  the  favour  and  protection 
of  St.  Nicholas.  To  conclude,  the  coffin  is  nailed  up  and  let 
down  into  the  grave,  the  face  of  the  deceased  being  turned  to- 
wards the  east.  The  friends  and  relations  now  take  their  last 
farewell  in  unfeigned  tears,  or  at  least,  in  seeming  sorrow  and 
concern,  which  are  expressed  by  mourners  who  are  hired  for 
that  purpose. 

The  Russians  frequently  distribute  money  and  provisions 
amongst  the  poor  who  hover  round  the  grave ; but  it  is  a very 
common  custom  amongst  them,  according  to  Olearius,  “ to 
drown  their  sorrow  and  afiiiction  in  methegiin,  and  in  bran- 
dy and  it  too  often  happens  that  they  get  drunk  on  those 
occasions,  in  commemoration  of  their  deceased  friends. 

During  their  mourning,  which  continues  forty  days,  they 
make  three  funeral  entertainments,  that  is  to  say,  on  the  third, 
the  ninth,  and  the  twentieth  day  after  the  interment.  A priest, 
who  is  contracted  with  for  that  purpose,  must  spend  some  time 


RUSSIAN  GREEK  CHURCH. 


217 


in  prayer  for  the  consolation  and  repose  of  the  soul  of  the  de- 
ceased every  night  and  morning,  for  forty  days  successively 
in  a tent,  which  is  erected  on  that  occasion  over  the  grave  of 
the  deceased.  They  commemorate  their  dead  likewise  once 
a year ; this  ceremony  consists  principally  in  mourning  over 
their  tombs,  and  in  taking  care  that  they  be  duly  performed 
with  incense  by  some  of  their  mercenary  priests,  who,  besides 
the  fee  or  gratuity  which  they  receive  for  their  incense,  (or 
more  properly  the  small  quantity  of  wax  with  which  they 
thurify  the  tombs,)  make  an  advantage  likewise  of  the  various 
provisions  which  are  frequently  brought  to  such  places,  or  of 
the  alms  which  are  left  there,  and  intended  by  the  donors  for 
the  relief  and  maintenance  of  the  poor  ; for  the  Russian  no- 
bility and  gentry  hope  to  atone,  by  their  charitable, donations, 
for  their  manifold  and  inhuman  acts  of  oppression. 

We  shall  add  in  this  place  an  interesting  account  of  the 
burial  of  Prince  Galitzin,  in  Moscow,  taken  from  Dr.  Clarke’s 
Travels,  who  was  an  eye  witness  of  the  ceremony.  Burial  of 

This  ceremony  was  performed  in  a small  church  Prince  Galit- 
near  the  Mareschal  bridge.  The  body  was  laid  ^in. 
in  a superb  crimson  coffin,  richly  embossed  with  silver,  and 
placed  beneath  the  dome  of  the  church.  On  a throne,  raised 
at  the  head  of  the  coffin,  stood  the  archbishop,  who  read  the 
service.  On  each  side  were  ranged  the  inferior  clergy, 
clothed,  as  usual,  in  the  most  costly  robes,  bearing  in  their 
hands  wax  tapers,  and  burning  incense.  The  ceremony  began 
at  ten  in  the  morning.  Having  obtained  admission  to  the 
church,  we  placed  ourselves  among  the  spectators,  immediately 
behind  his  grace.  The  chanting  had  a solemn  and  sublime 
effect.  It  seemed  as  if  choristers  were  placed  in  the  upper 
part  of  the  dome,  which,  perhaps,  was  really  the  case.  The 
words  uttered  were  only  a constant  repetition  of  “ Lord  have 
mercy  upon  usL  or,  in  Russian,  “ Ghospodi  pomilui  P’’  AVlien 
the  archbishop  turned  to  give  his  benediction  to  all  the  people, 
he  observed  us,  and  added  in  Latin,  “ Pas  vobiscum  !”  to  the 
astonishment  of  the  Russians ; who  not  comprehending  the 
new  words  introduced  into  the  service,  muttered  among  them- 
selves. Incense  was  then  offered  to  the  pictures  and  to  the 
people ; and  that  ceremony  ended,  the  archbishop  read  aloud 
a declaration,  purporting  that  the  deceased  died  in  the  true 
faith ; that  he  had  repented  of  his  errors,  and  that  his  sins 
were  absolved.  Then  turning  to  us,  as  the  paper  was  placed 
in  the  coffin,  he  said  again  in  Latin  : “ This  is  what  all  you 
foreigners  call  the  passport ; and  you  relate,  in  books  of 
travels,  that  we  believe  no  soul  can  go  to  heaven  without  it, 
19 


218 


RUSSIAN  GREEK  CHURCH. 


Now  I wish  you  to  understand  what  it  really  is ; and  to  ex- 
plain to  your  countrymen  upon  my  authority,  that  it  is  nothing 
more  than  a declaration,  or  certificate,  concerning  the  death 
of  the  deceased.”  Then  laughing,  he  added,  “ I suppose  you 
commit  all  this  to  paper  ; and  one  day  I shall  see  an  engrav- 
ing of  this  ceremony,  with  an  old  archbishop  giving  a pass- 
port to  St.  Peter.” 

The  lid  of  the  coffin  being  now  removed,  the  body  of  the 
prince  was  exposed  to  view ; and  all  the  relatives,  servants, 
slaves,  and  other  attendants,  began  their  loud  lamentations,  as 
is  the  custom  among  the  Russians  ; and  each  person,  walking 
round  the  corpse,  made  prostration  before  it,  and  kissed  the 
lips  of  the  deceased.  The  venerable  figure  of  an  old  slave 
presented  a most  affecting  spectacle.  He  threw  himself  flat 
on  the  pavement,  with  a degree  of  violence  which  might  have 
cost  him  his  life,  and  quite  stunned  by  the  blow,  remained  a 
few  seconds  insensible ; afterwards,  his  loud  sobs  were  heard; 
and  we  saw  him  tearing  off  and  scattering  his  white  hairs. 
He  had,  according  to  the  custom  of  the  country,  received  his 
liberty  upon  the  death  of  the  prince ; but  choosing  rather  to 
consign  himself  for  the  remainder  of  his  days  to  a convent,  he 
retired  for  ever  from  the  world,  saying:  “ Since  his  dear  old 
master  was  dead,  there  was  no  one  living  who  cared  for  him.” 

A plate  was  handed  about,  containing  boiled  rice  and  raisins; 
a ceremony  I am  unable  to  explain.  The  face  of  the  deceased 
was- covered  by  linen,  and  the  archbishop  poured  consecrated 
oil,  and  threw  a white  powder,  probably  lime,  several  times 
upon  it,  pronouncing  some  words  in  the  Russian  language ; 
which,  supposing  us  not  to  understand,  he  repeated  aloud  in 
Latin : “ Dust  thou  art  ; and  unto  dust  thou  art  returned  /” 
The  lid  of  the  coffin  was  then  replaced;  and,  after  a requiem, 
“sweet  as  from  blest  voices,”  a procession  began  from  the 
church  to  a convent  in  the  vicinity  of  the  city,  where  the  body 
was  to  be  interred.  There  was  nothing  solemn  in  this  part 
of  the  ceremony.  It  began  by  the  slaves  of  the  deceased  on 
foot,  all  of  whom  were  in  mourning.  Next  went  the  priests, 
bearing  tapers ; then  came  the  body  on  a common  droski ; the 
whip  of  the  driver  being  bound  with  crape ; and  afterwards  a 
line  of  carriages,  of  the  miserable  description  before  observed. 
But,  instead  of  that  slow  movement  usually  characteristic  of 
funeral  processions,  the  priests  and  the  people  ran  as  fast  as 
they  could ; and  the  body  was  jolted  along  in  an  uncouth  man- 
ner. Far  behind  the  last  rumbling  vehicle  were  seen  persons 
following,  out  of  breath,  unable  to  keep  up  with  their  compa- 
nions. 


RUSSIAN  GREEK  CHURCH. 


219 


Sect  of  Raskolniki,  or  Ibraniki. — This  is  the  only  sect  that 
has  separated  from  the  established  church  in  Russia.  They 
are  supposed  to  amount  to  about  one  million.  The  date  of 
their  separation  was  about  the  year  1G66.  They  pretend  to 
be  ardent  lovers  of  the  Holy  Scriptures,  and  distinguished 
for  their  piety.  Its  members  assume  the  name  of  Ibraniki, 
that  is,  the  multitude  of  the  elect ; or,  according  to  others, 
Straoivertsi,  that  is,  believers  in  the  ancient  faith  : but  the 
name  given  them  by  their  adversaries,  and  that  by  which 
they  are  generally  known,  is  Raskolniki,  that  is,  schismatics, 
or  the  seditious  faction.  In  defence  of  their  separation,  they 
allege  the  corruptions,  in  both  doctrine  and  discipline,  that 
have  been  introduced  into  the  Russian  church.  They  profess 
a rigorous  zeal  for  the  letter  of  the  holy  scripture,  which  they 
do  not  understand ; and  the  transposition  of  a single  word  in 
a new  edition  of  the  Russian  Bible,  though  this  transposition 
was  intended  to  correct  an  uncouth  phrase  in  the  translation 
commonly  received,  threw  them  into  the  greatest  tumult. 
They  will  not  allow  a priest  to  administer  baptism  after  ha- 
ving tasted  spirituous  liquors ; and  in  this,  perhaps,  they  act 
rightly,  since  it  is  said,  “ that  the  Russian  priests  seldom  touch 
the  flask  without  drinking  deep.”  They  hold,  that  there  is 
no  subordination  of  rank,  no  superior  or  inferior  among  the 
faithful ; that  a Christian  may  kill  himself  for  the  love  of 
Christ ; that  Hallelujah  must  be  only  twice  pronounced,  that 
it  is  a great  sin  to  repeat  it  thrice;  and  that  a priest  must  ne- 
ver give  a blessing  except  with  three  Angers.  They  are  re- 
gular, even  to  austerity,  in  their  manners ; but  as  they  have 
always  refused  to  admit  Christians  of  other  denominations  into 
their  religious  assemblies,  they  have  been  suspected  of  com- 
mitting in  them  various  abominations,  but  this  ought  not  to  be 
believed  without  the  strongest  demonstrative  proof  They 
have  suffered  much  persecution ; and  various  means  have 
been  used  to  bring  them  back  into  the  bosom  of  the  church, 
but  in  vain ; and  arguments,  promises,  threatenings,  dragoon- 
ings,  the  authority  of  synods  and  councils,  seconded  by  racks 
and  gibbets,  in  a word,  all  the  methods  that  artifice  or  barba- 
rity could  suggest,  have  been  practised ; but  these,  instead  of 
lessening,  have  increased  their  numbers,  and,  instead  of  clo- 
sing, have  widened  the  breach.  Some  wealthy  merchants  and 
great  lords  are  attached  to  this  sect ; and  it  is  widely  diffused 
among  the  peasants.  It  ought  to  be  added,  that  the  members 
of  this  sect  consider  the  worship  of  images  as  gross  idolatry; 
and,  perhaps,  this  practice,  real  or  supposed,  in  the  Russian 
church,  was  one  reason  of  their  separating  from  if 


220 


OTHER  BRANCHES  OF 


SEC.  III. OTHER  BRANCHES  OF  THE  GREEK  CHURCH. 

Besides  the  Greek  Church  Proper,  of  which  the  Russian 
Church  may  be  considered  an  independent  branch,  there  are 
several  other  branches  of  the  same  church,  which  are  scattered 
over  a great  extent  of  country  in  the  east,  embracing  an  un- 
known, but  large  number  of  members.  Those  which  we 
shall  briefly  notice  are,  the  Georgian  and  Mingrelian  Greek 
Churches,  the  Nestorians,  Christians  of  St.  Thomas,  Jacobites, 
Copts,  Abyssinians  and  Armenians.  It  may  be  remarked, 
however,  of  these  several  communions,  that  they  are  in  a mi- 
serable state  of  ignorance,  superstition,  and  wretchedness. 
The  Holy  Scriptures  are  but  little  known  among  them ; but 
the  British  and  Foreign  Bible  Society  has,  within  a few 
years,  directed  considerable  attention  to  their  necessities  ; and 
has  circulated  nearly  two  hundred  thousand  copies  of  the 
Bible,  for  their  use,  in  their  several  languages. 

Sec.  1. — Georgian  and  Mingrelian  Churches. 

Georgia  and  Mingrelia  are  two  countries  of  Asia.  The 
former  of  which  lies  between  the  Black  and  Caspian  seas ; 

Situation  of  and  the  latter  between  Circassia  on  the  nortli, 
Georgia  and  and  Guriel  on  the  south.  The  former  was  the  an- 
Mingrclia.  ceint  Iberia,  the  latter  in  part  the  ancient  Colchis. 
The  inhabitants  of  both  these  countries  are  sunk  in  poverty, 
ignorance,  and  semi-barbarism.  Yet  an  interest  attaches  to  them 
on  account  of  their  religion,  which  was  once  more  flourishing 
than  at  present.  They  are  a branch  of  the  Greek  Church. 
These  two  people  are  said  to  profess  the  same  faith,  with  this 
difference,  however,  that  the  Mingrelians  residing  in  the 
mountains  and  Avoods  are  more  vicious  and  depraved  in  morals 
than  the  Georgians. 

Each  of  these  nations  has  a pontiff  at  their  head,  whom 
they  call  Catholicos,  or  the  Catholic — who  is  obliged  to  pay 
‘ Their  Pon-  ^ certain  tribute  to  the  Patriarch  of  Constanti- 
tiffs.  nople — but  is,  in  every  other  respect,  inde- 

pendent of  any  foreign  jurisdiction.  They  have 
bishops  and  priests,  who  are  not  only  ignorant,  but  exceedingly 
dissolute  and  corrupt.  Some  of  their  bishops  are  able 
neither  to  read  or  write,  and  in  order  to  discharge  their  duty 
learn  to  say  mass  by  heart ; which,  however,  they  are  never 
inclined  to  do  without  being  very  well  paid  for  their  trouble. 

The  priests  are  allowed  not  only  to  marry,  according  to  the 
custom  of  the  Greek  Church,  before  ordination,  but  many 


THE  GREEK  CHURCH. 


221 


enter  into  second  marriages  at  the  expense  only 
of  a dispensation  from  the  bishop,  which  Priests, 

amounts  to  about  a pistole.  In  short,  they  may  marry  a third 
or  fourth  time  upon  paying  double  fees  for  every  new  indul- 
gence. The  patriarch,  likewise,  never  ordains  a bishop 
without  being  first  paid  the  sum  of  five  hundred  crowns. 

When  any  person  is  very  much  indisposed  amongst  them, 
he  sends  for  a priest,  who  attends  him  rather  in  the  capacity 
of  a physician,  than  as  a father-confessor;  for  he  never 
mentions  one  word  of  confession  to  his  patient.  Turning  over 
the  leaves  of  a particular  book,  which  he  carries  about  him 
for  that  purpose,  with  an  extraordinary  display  of  fictitious 
gravity  and  circumspection,  he  pretends  to  find  therein  the 
real  cause  of  the  distemper,  which  he  usually  ascribes  to  the  high 
displeasure  of  some  of  their  images  ; for  it  is  a received  notion 
amongst  them,  that  their  images  are  capable  of  gratifying  their 
resentments  on  those  who  have  offended  them.  The  cause 
of  the  disorder  being  thus  decidedly  ascertained,  the  priestly 
physician  enjoins  his  patient  to  make  atonement  for  his  sins  by 
some  acceptable  oblation  to  the  incensed  image;  that  is  to  say, 
some  valuable  present  in  money  or  effects,  which  he  always 
takes  care  to  apply  to  his  own  private  advantage. 

In  regard  to  their  baptismal  ceremonies,  as  soon  as  an 
infant  is  born,  the  papas,  or  priest,  makes  the  sign  of  the  cross 
on  his  forehead,  and  eight  days  afterwards  „ . , 

anoints  him  with  the  Myrone,  that  is,  their  con-  ceremonies, 
secrated  oil ; but  he  never  baptizes  him  till  two 
years  after;  and  the  following  form  is  observed.  The  child  is 
brought  to  the  church,  and  presented  to  the  papas,  who  imme- 
diately asks  his  name,  and  lights  a little  wax  taper ; after 
which  he  reads  a long  lesson,  and  repeats  several  prayers 
suitable  to  the  occasion.  After  that,  the  godfather  undresses 
the  infant,  and  plunges  him  naked  into  a kind  of  font  or 
bathing  vessel,  full  of  lukewarm  water,  mixed  with  walnut-oil, 
and  washes  his  body  all  over,  the  papas  taking  no  share  in  this 
part  of  the  ceremony,  nor  pronouncing  a single  syllable 
during  the  whole  of  the  time.  After  this  general  ablution, 
however,  he  advances  towards  the  water-vessel,  and  gives  the 
Myrone  to  the  godfather,  to  anoint  the  infant.  The  god- 
fb.ther  accordingly  anoints  his  forehead,  nose,  eyes,  ears,  breast, 
navel,  knees,  soles  of  the  feet,  heels,  hams,  loins,  shoulders, 
and  the  crown  of  his  head.  After  this  ceremony  is  over,  he 
plunges  him  again  into  the  font,  or  water- vessel,  and  offers 
luma  bit  of  blessed  bread  to  eat,  and  a small  portion  of  sacred 
wine  to  drink.  If  the  child  swallows  them,  it  is  lc»oked  upoq 
19^ 


222 


OTHER  DRANCHES  OF 


as  a happy  omen.  In  conclusion,  the  godfather  returns  the 
infant  to  its  mother,  saying  three  times,  “ You  delivered  him 
into  my  hands  a Jew,  and  I return  him  to  you  a Christian^ 

We  shall  now  proceed  to  the  nuptial  ceremonies  of  the 
Georgians,  which  arc,  in  fact,  nothing  more  than  a mere  con- 
, tract,  by  way  of  bargain  and  sale.  The  parents 
rcmo^nici  bring  their  daughters  to  market,  and  agree  with 
the  purchasers  for  a particular  sum,  Avhich  is 
greater  or  smaller,  according  to  the  value  of  the  living  com- 
modities. A female  who  has  never  been  married  commands 
a much  higher  price  than  a widow,  and  a virgin  in  her  bloom 
more  than  an  antiquated  maid.  As  soon  as  the  purchase- 
money  is  raised  and  ready,  the  father  of  the  bridegroom  gives 
an  entertainment,  at  which  the  son,  atteiida  with  his  cash  in 
hand,  and  deposits  it  on' the  table  before  he  offers  to  sit  down: 
at  the  same  time,  the  relations*. of  the  bride  provide  an  equiva- 
lent, which  is  generally  as  near  the  value  of  his  money  as 
possible,  consisting  of  all  manner  of  necessary  household 
goods,  cattle,  clothes,  slaves,  &c.  This  custom  appears  to  be 
very  ancient,  and  after  the  entertainment  is  over,  the  bride  re- 
pairs to  the  bridegroom’s  house,  attended  by  her  relations, 
friends,  and  acquaintance.  The  procession  is  enlivened  by  a 
concert  of  instrumental  music ; the  contractors  going  before, 
to  inform  the  family,  that  the  newly-married  couple  will  arrive 
soon  at  home.  These  messengers,  on  their  first  arrival,  are 
presented  with  bread,  wine,  and  meat;  without  offering  to 
enter  the  house,  hoAvever,  they  take  the  flagon  of  wine,  and 
pour  it  lavishly  round  about  it.  This  libation  is  consecrated 
by  their  hearty  wishes  for  the  health,  prosperity,  and  peace  of 
the  newly-married  couple.  After  this,  they  return  to  the  bride, 
and  conduct  her  home  to  her  husband’s  apartment,  in  which 
the  other  relations  and  friends  are  all  assembled.  In  the 
middle  of  the  room  a carpet  is  spread  upon  the  floor  ; and  a 
pitcher  of  wine,  with  a kettle  full  of  dough,  called  Gom,  which 
they  make  their  bread  with,  are  set  upon  it.  Soon  after  her 
entrance,  the  bride  kicks  down  the  pitcher,  and  scatters  the 
paste  with  both  her  hands  all  over  the  room.  We  are  at  a 
loss  to  determine  the  mystical  design  of  this  practice,  unless 
it  be  emblematical  of  the  plenty  and  fruitfulness  of  the  mar- 
riage-state. The  ceremony  is  attended  with  the  usual  pastimes 
and  demonstrations  of  joy,  wdiich  are  customary  on  such  pub- 
lic occasions. 

The  essential  part  of  the  nuptial  mystery,  however,  is  not 
solemnized  here,  but  in  a private  apartment,  for  fear  the  sor- 
cerers should  cast  a spell  upon  the  newly  married  couple. 


THE  GREEK  CHURCH. 


223 


The  bridegToom  and  his  bride  stand  with  their  godfather  be- 
fore a priest,  who  reads  over  the  marriage  words  by  the  light 
of  a wax  taper;  and  two  garlands  of  flowers,  either  natural  or 
artificial,  are  set  close  to  each  other  on  an  adjoining  table, 
with  tufts  of  various  colours  ; atavaiole,  that  is,  a veil ; a glass 
of  wine,  a piece  of  bread,  and  a needle  and  thread.  The  god- 
father now  throws  a veil  over  the  bridegroom’s  head,  and, 
whilst  the  priest  is  reading  the  ceremony,  sews  the  garments 
of  the  bride  and  bridegroom  together.  This  godfather  like- 
wise puts  crowns  upon  their  heads,  and  changes  them  three 
or  four  times  successively,  according  to  the  tenor  of  the  prayers 
repeated  on  the  occasion.  After  this,  he  takes  the  glass  and 
the  pieces  of  bread  into  his  hands,  and  gives  the  bridegroom 
one  bit,  and  the  bride  another  ; this  he  repeats  three  times,  and 
then  eats  the  seventh  himself,  Fie  now  gives  them  the  glass 
three  times  a-piece,  and  then  drinks  the  remainder,  which 
concludes  the  ceremony. 

The  veil  made  use  of  on  this  occasion,  is  the  emblem  or 
image  of  the  nuptial  bed,  and  the  thread,  with  which  the  bride- 
groom and  bride  are  sewed  together,  the  symbol  of  the  con- 
jugal knot ; but  as  the  Georgians  and  Mingrelians  are  addict- 
ed to  divorce  and  to  discard  their  wives,  and  as  they  are  fre- 
quently guilty  of  fornication  and  polygamy,  the  fragility  of  the 
thread  is  looked  upon  as  a lively  representation  of  the  pre- 
carious and  uncertain  duration  of  this  happy  union.  The 
bread  and  wine  denote  their  community,  or  having  things  in 
common  together.  The  godfather  eats  and  drinks  the  re- 
mains, to  intimate  that  he  has  contracted  a kind  of  relation- 
ship with  them,  and  that  he  ought  to  be  an  impartial  judge,  or 
to  be  the  arbitrator,  in  any  controversies  that  may  afterwards 
arise  between  them. 

The  mourning  of  the  Mingrelians,  according  to  the  accounts 
of  several  travellers,  is  like  that  of  persons  in  the  very  depth 
of  despair,  and  consists  not  only  in  weeping,  or 
rather  howling,  in  honour  of  their  dead,  but  also 
in  shaving  their  beards  and  eyebrows.  More- 
over, when  a wife  loses  her  husband,  or  some  other  near  rela- 
tion, she  rends  her  clothes,  strips  herself  naked  to  the  waist, 
tears  her  hair,  scarifies  her  body,  and  scratches  her  face  all  over. 
The  men  likewise  behave  nearly  in  the  same  manner,  and  are 
more  or  less  violent,  as  necessity,  inclination,  or  the  circum- 
stances of  their  mourning  prompt  them.  This  continues  forty 
days,  with  a gradual  diminution  of  their  sorrow,  as  that  term 
draws  near  to  its  expiration. 

On  the  ten  first  days,  the  relations  and  intimate  friends  and 


224 


OTHER  BRANCHES  OF 


acquaintance  meet  constantly  to  weep  over  the  deceased. 
Their  cries  and  bowlings,  their  transports  of  sorrow,  and  their 
silence  and  serenity  of  mind,  alternately  succeed  each  other. 
On  the  last  day  they  inter  the  corpse,  on  which  occasion  the 
catholicos  puts  upon  the  breasts  of  those  who  die  in  the  faith, 
a letter  cr  petition,  in  which  he  humbly  beseeches  St.  Peter  to 
open  the  gate  of  heaven  for  them,  and  to  admit  of  their  en- 
trance. This  ceremony  is  sometimes  performed  even  before 
they  put  them  in  their  shrouds.  On  the  fortieth  day  of  their 
mourning,  the  Georgians  have  a funeral  entertainment  for  the 
relations,  friends,  and  acquaintance  of  the  deceased,  at  which 
the  men  sit  at  one  table,  and  the  women  at  another.  The 
bishop  now  reads  a mass  for  the  dead,  and  takes,  for  his  fee  or 
gratuity,  every  thing  that  was  allotted  to  the  service  of  the  de- 
ceased. 


Sec.  2. — Nestorian  Churches. 

There  are  several  sects  of  Christians  in  the  Levant,  who 
are  known  and  distinguished  by  the  name  of  Chaldeans  or 
Syrians:  but  the  most  considerable  part  of  them 
are  those  who  pass  under  the  denomination  of 
Nestorians,  and  in  reality  revere  Nestorius,  who  was  Patri- 
arch of  Constantinople  in  the  beginning  of  the  fifth  century, 
by  invoking  him  in  their  prayers. 

The  occasion  of  the  fatal  controversy  in  which  Nestorius 
involved  the  church,  was  furnished  by  Anastasius,  who  was 
honoured  with  his  friendship. 

This  presbyter,  in  a public  discourse,  delivered  in  424,  de- 
claimed warmly  against  the  title  of  Mother  of  God,  which  was 
then  frequently  attributed  to  the  Virgin  Mary  in  the  contro- 
versy with  the  Arians,  giving  it  as  his  opinion,  that  the  Holy 
Virgin  was  rather  to  be  called  Mother  of  Christ,  since  the 
Deity  can  neither  be  born  nor  die,  and,  of  consequence,  the 
son  of  man  alone  could  derive  his  birth  from  an  earthly  parent. 
Nestorius  applauded  these  sentiments,  and  explained  and  de- 
fended them  in  several  discourses. 

In  opposition  to  him,  Eutyches,  an  abbot  at  Constantinople, 
declared  that  these  natures  were  so  united  in  Christ,  as  to 
form  but  one  nature,  that  of  the  Incarnate  word.  It  was  an 
age  when  men  were  fast  losing  sight  of  the  Gospel,  and  con- 
tending about  modes  and  forms;  and  these  opposite  opinions 
threw  the  whole  eastern  world  into  bitter  contention,  and  gave 
rise  to  that  great  division,  which  continues  to  this  day  among 
the  miserable  remnant  of  the  Eastern  churches.  The  follow- 


THE  GREEK  CHURCH.  225 

ers  of  the  former,  are  called  Nestorians;  the  latter,  Monophy- 
sites. 

The  Nestorians  early  became  the  chief  propagators  of  the 
Gospel  in  the  East.  They  enjoyed  the  patronage  of  the  Per- 
sian monarch  Pherazes,  by  whom  their  opponents  were  ex- 
pelled from  his  kingdom,  and  their  patriarch  was  established 
at  Seleucia.  They  established  a school  at  Nisibis  under  Bar- 
sumas,  a disciple  of  Nestorius,  from  whence  proceeded,  in  the 
fifth  and  sixth  centuries,  a band  of  missionaries,  who  spread 
abroad  their  tenets,  through  Egypt,  Syria,  Arabia,  India,  Tar- 
tary and  China,  In  the  twelfth  century,  they  won  over  to  their 
faith  the  prince  of  Tartary,  who  was  baptized  John  ; and  be- 
cause he  exercised  the  office  of  presbyter,  was,  with  his  suc- 
cessors, called  Prester  John.  They  made  converts  also  of  the 
Christians  on  the  coast  of  Malabar,  who,  it  is  supposed,  re- 
ceived the  Christian  faith  from  the  Syrian  Mar  Thomas,  in 
the  fourth  or  fifth  century. 

They  formed,  at  one  time,  an  immense  body;  but  dwindled 
aAvay  before  the  Saracen  power,  and  the  exasperated  heathen 
priests  and  jealous  Chinese  emperors.  They  acknowledged 
but  one  patriarch  until  15.51,  who  resided  first  at  Bagdad,  and 
afterwards  at  Mousul.  But  at  this  period,  the  Papists  suc- 
ceeded in  dividing  them,  and  a new  patriarch  was  consecra- 
ted by  Pope  Julius  III.  and  established  over  the  adherents  to 
the  pope,  in  the  city  of  Ormus.  The  great  patriarch  at  Mousul, 
called  Elias,  has  continued,  however,  to  be  acknowledged  to 
this  day,  by  the  greater  part  of  the  Nestorians,  who  are  scat- 
tered over  Asia. 

Throughout  this  long  period,  they  have  maintained  consi- 
derable purity  of  doctrine  and  worship,  and  kept  free  from  tho 
ridiculous  ceremonies  of  the  Greek  and  Latin  churches.  Of 
their  present  number,  and  religious  character,  we  know  but 
little.  Probably  they  are  very  ignorant,  debased,  and  cor- 
rupt,* 

We  shall  now  proceed  to  such  religious  customs  among 
the  Nestorians,  as  may  be  more  properly  thought  an  essential 
part  of  this  history.  Before  the  sixth  century,  ^ rti  •• 
the  patriarch  of  the  Nestorians  was  dignified  clergy.^ 
and  distinguished  by  the  title  of  Catholic,  which 
he  has  retained  ever  since.  His  clergy,  as  well  as  those  of 
the  Greeks  in  Constantinople,  consist  of  married  and  monastic 
priests.  The  latter,  in  Syria  and  Mesopotamia,  are  dressed  in 
black,  with  a capuche,  or  hood,  Avhich  covers  the  crown  of 


+ Marsh’s  Ecc.  History. 


226 


OTHER  BRANCHES  OF 


their  head  like  a calot,  and  hangs  down  upon  the  shoulders 
like  a veil.  Over  this  they  wear  a turban,  the  cap  and  the  linen 
cloth  of  which  are  of  a deep  blue.  The  patriarch  and  the 
bishops  are  not  distinguished  from  the  priests  by  any  particu- 
lar dress,  but  by  their  pastoral  staff  and  a cross,  which  they 
carry  in  their  hands,  and  hold  out  for  the  devotees  to  kiss. 
The  head  of  the  former  is  made  either  like  a crutch,  or  a 
croiser.  The  vestments  of  their  married  priests  are  all  black 
likewise,  or  at  least  dark  gray ; but  instead  of  wearing  a ca- 
puche  upon  their  heads,  they  have  a round  cap  with  a large 
button  upon  the  top  of  it. 

Besides  the  regular  monastic  priests,  there  are  several  con- 
vents in  Mesopotamia,  the  monks  of  which  are  not  priests,  but 
style  themselves  monks  of  the  order  of  St.  Anthony.  The 
habit  of  these  Nestorian  monks  is  an  open  black  cassock, 
which  is  girt  round  them  with  a leathern  surcingle,  and  a 
gown  over  it,  the  sleeves  of  which  are  very  large.  They 
wear  no  capuche,  but  a purple  turban  instead  of  it.  At  mid- 
night, morning,  and  evening,  they  repeat  the  church  service, 
but  spend  the  remainder  of  the  day  in  tilling  their  grounds. 

The  churches  belonging  to  the  Nestorians  are  divided  by 
balustrades,  or  rails ; and  one  part  of  them  is  always  allotted 
for  the  peculiar  service  of  the  women.  The  font 
Churches.  ejected  on  the  south  side.  When  they  say 
their  prayers,  and  pay  their  adoration  to  the  Supreme  Being, 
they  always  turn  their  faces  towards  the  east.  Before  the  en- 
trance into  these  churches,  there  is,  generally,  a large  court, 
with  a very  small  door.  This  court  was  originally  the  place 
appointed  for  the  reception  of  penitents,  and  was  made  use  of 
as  a bar  to  the  profane,  in  order  to  prevent  them  hearing  and 
seeing  the  different  proceedings  and  ceremonies  of  the  Christ- 
ian assemblies. 

Independently  of  the  fasts,  which  are  generally  observed  by 
the  Chri.stians  of  the  Greek  Church,  the  Nestorians  keep  one 
in  particular,  which  continues  three  days;  it  is 
evelf^  ° Fast  of  Nineveh,  because  they  therein 

imitate  the  repenting  Ninevites,  who  did  penance 
for  their  sins  for  three  days  after  the  preaching  of  the  prophet 
Jonas.  This  fast  is  the  introduction  to  their  Lent. 

The  Christians  of  Syria  and  Mesopotamia  have  added  to 
their  calendar  one  festival  in  commemoration  of  the  penitent 
thief,  which  is  not  observed  by  the  Roman  Catholic  Church ; 
it  is  called  by  them  Lass-al-jf.min,  that  is,  the  Thief  on  the 
right  hand.  This  falls  upon  the  octave  of  Easter. 

The  bathing  of  the  Syrian  Christians  in  the  river  Jordan 


THE  GREEK  CHURCH. 


227 


must  be  reckoned  amongst  their  religious  customs,  but  the 
ceremony  itself  is  very  idle  and  ridiculous.  j^e]i„.jous 
These  people,  however,  practise  it  as  an  act  of 
devotion,  and  Christians  of  all  denominations,  as  ^ 

Greeks,  Nestorians,  Copts,  &c.  wash  themselves  naked  in  the 
river,  with  great  solemnity,  in  commemoration  of  Jesus  Christ 
and  his  baptism.  In  this  instance,  they  concern  themselves 
as  little  in  regard  to  the  difference  of  the  sexes,  as  of  the  sects ; 
for  men  and  women  jump  promiscuously  into  the  river,  and 
plunge  down  to  the  bottom.  Some  of  the  most  zealous  devotees 
dip  their  handkerchiefs  in  the  sacred  stream ; others  carry  a 
quantity  of  the  water  away  with  them  in  bottles  ; and  the  very 
dirt,  sand,  and  grass  that  grows  upon  the  banks,  are  all  looked 
upon  as  sacred  relics. 

The  nuptial  ceremonies  of  the  Syrians  are  very  singular 
and  remarkable.  The  bridegroom  is  conducted  to  the  house 
of  the  bride  on  horseback,  between  two  drawn 
swords,  which  are  carried  by  two  men,  one  before 

11  1 il*ll*  r "X  1*  r*  * 1 Ct/1  CllHJllIt/o# 

and  the  other  behind  him.  The  relations,  friends, 
and  acquaintance  of  the  bride  receive  him  with  their  flambeaux 
lighted,  and  music  preceding  them,  accompanied  with  songs, 
acclamations,  and  other  testimonies  of  general  joy.  On  the 
wedding-night  the  bridegroom  gives  his  spouse  an  uncourteous 
kick,  and  commands  her  to  pull  off  his  shoes,  as  a token  of 
her  submission  and  obedience. 

When  a Christian  dies  at  Bagdad,  the  neighbours  assemble, 
in  order  to  perform  his  funeral  obsequies.  At  their  return 
from  the  place  of  interment,  a handsome  colla- 
tion  is  always  prepared  for  their  refreshment  at  obsequies, 
the  house  of  the  deceased,  where  every  one  is 
welcome  without  distinction,  inasmuch,  that  sometimes  a hun- 
dred and  fifty,  or  more,  appear  at  these  funeral  entertainments. 
The  next  day,  the  company  meet  in  order  to  pray  together 
over  the  grave  of  the  deceased,  which  is  likewise  repeated  on 
the  third  day;  when  there  is  another  public  entertainment  pro- 
vided for  them,  and  in  general  the  same  welcome  is  given  to 
all  as  before.  These  ceremonies  are  repeated  on  the  seventh 
day,  the  fifteenth,  the  thirtieth,  and  the  fortieth,  after  the  de- 


cease. 


At  Damas,  the  Christian  women  sing  and  weep  over  their 
dead.  Thevenot  saw  a company  of  these  female  mourners, 
accompanied  by  two  men  with  lighted  candies  in  their  hands, 
howling  over  the  dead,  and  beating  their  breasts  to  express 
their  sorrow.  Every  now  and  then  they  made  a halt ; then 
fell  into  a ring,  and  snapping  their  fingers,  as  if  they  were  play- 


228 


OTHER  BRANCHES  OF 


ing  with  castanets,  danced  and  sung  to  the  sound,  whilst  others 
kept  time  in  hideous  howlings.  The  ceremony  concluded 
with  mutual  testimonies  of  respect ; after  which  they  departed, 
dancing  and  snapping  their  fingers  as  before.  Nearly  the 
same  ceremonies  are  observed  at  Rama  on  similar  occasions. 
Father  Le  Brun  says,  “ that  they  weep  for  about  half  an  hour 
over  the  grave  of  their  deceased  friends ; then  rise  and  fall  into 
a ring,  as  if  they  w'ere  going  to  dance  to  the  hrawhy — Two  of 
them  after  this  quit  the  ring,  and  planting  themselves  in  the 
middle,  there  make  a thousand  grimaces,  howling  and  clapping 
their  hands.  After  this  frightful  noise,  they  sit  dowm  to  drown 
their  sorrow  in  tears,  xlll  the  female  mourners  that  Le  Brun 
saw,  relieved  each  other.  Those  who  had  finished  went  home, 
and  others  supplied  their  place.  When  these  women  stood  up, 
in  order  to  form  themselves  into  a ring,  they  covered  their 
heads  with  a black  veil. 

Sec.  3. — Christians  of  St.  Thomas. 

With  regard  to  the  origin  of  the  Christians  of  St.  Thomas, 
w'ho  inhabit  the  coast  of  Malabar  and  Travancore,  there  exists 
Orio-in  difference  of  opinion.  The  Portuguese, 

■ who  first  opened  the  navigation  of  India,  in  the 
fifteenth  century,  and  found  them  seated  there  for  ages,  assert 
that  St.  Thomas,  the  apostle,  preached  the  gospel  in  India; 
and  that  these  are  the  descendants  of  his  proselytes. 

The  Christians  of  St.  Thomas  declare  themselves  descend- 
ants of  one  Mar  Thomas  or  Thomas  Cana,  an  Armenian 
merchant,  who  settled  at  Congranor.  Mar 
Opinion  of  Thomas  married  two  wives,  and  had  issue  by 
ofSt.Thomas.  ^^ch.  The  children  by  the  former  were  heirs 
to  all  his  effects  and  lands,  which  were  situate  in 
the  southern  part  of  the  kingdom  of  Congranor ; and  those 
of  the  latter,  who  was  a negro-slave  converted  to  the  Christian 
faith,  inherited  the  settlement  of  which  their  father  died  pos- 
sessed in  the  North.  In  process  of  time,  his  descendants  be- 
came very  numerous,  and  constituted  two  considerable  branches, 
which  were  never  united  nor  allied  to  each  other.  The  issue 
of  his  first  wife,  from  whom  the  nobility  are  descended,  look 
down  with  disdain  on  the  Christians  of  the  other  branch,  and 
carry  their  aversion  to  so  high  a pitch,  as  to  separate  them- 
selves from  their  communion,  and  to  contemn  the  ministry  of 
their  priests.  Mar  Thomas,  whom  these  Christians  look 
upon  as  their  common  parent,  flourished,  according  to  the  ge- 
neral notion,  in  the  tenth  century ; but  M.  la  Croza  thinks 


THE  GREEK  CHURCH. 


229 


that  he  lived  in  the  sixth.  These  Christians  enjoyed  so  many 
valuable  privileges  under  the  sovereigns  of  the  country,  and 
grew  so  powerful,  that  they  at  length  elected  kings  out  of  their 
own  nation  and  religion.  They  continued  in  this  state  of  in- 
dependence till  the  death  of  one  of  their  sovereigns,  who  leav- 
ing no  heir  to  the  throne,  they  adopted  a young  idolatrous 
Prince  who  was  his  neighbour,  and  appointed  him  to  be  his 
successor. 

The  Rev.  Dr.  Buchanan,  vice-provost  of  the  college  of 
Fort- William,  who  visited  these  Christians  in  1806,  and 
counts  fifty-five  churches  in  Malayala*  denies 
that  they  nre  Nestorians,  and  observes  that  Bu- 

their  doctrines  “ are  contained  in  a very  few  arti- 
cles,  and  are  not  at  variance  in  essentials  with 
the  doctrines  of  the  church  of  England.  They  are  usually 
denominated  Jacobitce^j  but  they  difier  in  ceremonial  from 
the  church  of  that  name  in  Syria,  and  indeed  from  any  exist- 
ing chnrch  in  the  world.  Their  proper  designation,  and  that 
which  is  sanctioned  by  their  own  use,  is  Syrian  Chrislians 
or  TA(3  Syrian  Church  of  MalayalaP  Yet  the  Doctor  re- 
marks, that  they  acknowledge  “ the  Patriarch  of  Antioch,” 
and  that  they  are  connected  with  certain  churches  in  Mesopo- 
tamia and  Syria,  215  in  number,  and  labouring  under  circum- 
stances of  discouragement  and  distress : but  he  does  not  say 
whether  it  is  to  the  Greek  or  the  Jacobite  Patriarch  of  Antioch 
that  they  are  subject. J 

In  respect  to  their  religious  ceremonies  they  observe  at 
Easter  a kind  of  public  collation,  which  bears  some  affinity 
with  the  Agapee  of  the  primitive  Christians.  This 
feast  or  entertainment  consists  generally  of  no- 
thing  but  a few  herbs,  fruits,  and  rice ; and  is 
made  in  the  fore-court  before  the  church-porch.  The  priests 
at  those  times  have  a double,  and  the  bishop  a triple  portion 
of  what  is  provided.  To  these  Agapee,  we  must  add  another 
ceremony,  called  by  the  Christians  of  St.  Thomas,  their  Cas- 
TURE,  which  is  said  to  be  an  emblem,  or  symbol,  of  brotherly 
love.  During  the  time  they  are  in  the  church,  they  take  hold 

* Malayala  comprehends  the  mountains  and  the  whole  region  with- 
in them,  from  Cape  Cormorin  to  Cape  Illi.  Whereas  the  province  of 
Malabar  commonly  so  called,  contains  only  the  northern  districts,  not  in- 
clud  ing  the  country  of  Travancore. 

t Their  Liturgy,  Dr,  B,  tells  us,  is  derived  from  that  of  the  early 
church  of  Antioch,  called  “ lAturgia  Jacobi  Apostoli.” — And,  according 
to  Mr.  Gibbon,  “ the  Jacobites  themselves  had  rather  deduce  their  name 
and  pedigree  from  St.  James  the  Apostle.” 

t All  Religions. 

20 


230 


OTHER  BRANCHES  OF 


of  the  hands  of  one  of  their  most  ancient  Cacanares,  or 
priests,  and  in  that  posture  receive  his  benediction. 

These  Christians  have  holy  water  placed  at  their  church- 
doors,  with  which  they  make  the  sign  of  the  cross,  repeating 
at  the  same  time  a prayer  in  commemoration  of  Nestorius.  It 
is  merely  a little  common  water,  mixed  with  a small  quantity 
of  mould,  taken  out  of  the  road  through  which  St.  Thomas 
had  travelled.  In  case  they  have  no  such  mould,  they  throw 
a few  grains  of  franldncense  into  it.  We  have  before  ob- 
served, that  they  have  not  only  crosses,  but  pictures  or  repre- 
sentations of  them,  hung  up  in  their  churches ; and  the  priests 
likewise  carry  a crucifix  in  procession,  obliging  the  devotees 
who  assist  to  salute  it.  This  act  of  devotion  has  been  em- 
braced even  by  the  Pagans.  There  are  also  crosses  erected 
not  only  in  their  streets  and  high  roads,  but  in  the  most  soli- 
tary places.  They  are  erected  on  a pedestal,  in  which  there 
is  a hole  or  cavity,  large  enough  to  contain  a burning  lamp; 
and  the  Indians  frequently  contribute  towards  the  oil  that  is 
spent  to  support  these  lamps. 

The  use  of  bells  is  prohibited  amongst  those  Chaldeans 
who  live  under  the  authority  and  jurisdiction  of  the  Indians; 
because  the  sound  of  those  instruments,  in  their  opinion,  is  of- 
fensive and  incommodious  to  their  idols  : the  ancient  pagans 
were  no  strangers  to  this  idle  notion. 

It  is  a common  practice  among  the  Indian  Christians,  out 
of  devotion,  to  lie  all  night  in  their  churches  ; and  the  same 
custom  was  frequently  observed  by  the  ancient  idolaters.  The 
posture  of  these  Indians,  when  they  say  their  prayers,  is  pros- 
tration with  their  faces  to  the  ground. 

A description  of  their  dances  may  be  properly  enough  intro- 
duced in  this  place.  The  men  dance  by  themselves,  and  the 
maidens  and  married  women  also  by  themselves,  with  all 
imaginable  modesty  and  decorum.  Before  they  begin,  they 
not  only  make  the  sign  of  the  cross,  but  sing  the  Lord’s  Prayer, 
with  a hymn  in  commemoration  of  St.  Thomas.  The  In- 
dians, likewise,  amongst  whom  these  Christians  live,  make 
dancing  a part  of  their  divine  worship ; and  it  is  well  known 
that  it  was  a principal  ornament,  and  an  essential  act  of  devo- 
tion, at  the  festivals  of  the  ancient  pagans.  With  regard  to 
their  songs,  the  subject  of  them  is  always  either  the  virtues  of 
their  saints,  or  the  heroic  actions  of  their  ancestors. 


THE  GREEK  CHURCH. 


231 


Sec.  4. — Religious  Ceremonies  and,  Customs  of  the  Jacobites. 


General  ac- 
count. 


Were  we  to  include  under  the  denomination  of  Jacobites, 
all  the  Monophysites  of  the  Levant,  that  is,  all  those  who 
are  charged  with  the  heresy  of  acknowledging 
but  one  nature  in  Jesus  Christ,  it  must  be  ac- 
knowledged that  their  sect  would  be  very  exten- 
sive ; for  then  we  must  reckon  the  Armenians,  Cophti,  and 
the  Abyssinians,  amongst  the  number.  But  there  are  very  few 
who  can  strictly  and  justly  be  termed  Jacobites,  and  they,  for 
the  most  part,  reside  in  Syria  and  Mesopotamia.  There  are 
not  above  40  or  45,000  families  of  their  persuasion  ; and  even 
they  themselves  are  divided  in  point  of  principle ; some  of 
them  being  reconciled  to  the  Church  of  Rome,  and  others  con- 
tinuing in  a state  of  separation.  The  latter  have  two  patri- 
archs, who  generally  act  in  direct  opposition  to  each  other : 
one  of  them  resides  at  Caremit,  and  the  other  at  Derzapha- 
ram ; independently  of  whom,  there  is  another  patriarch  at- 
tached to  the  Church  of  Rome,  who  resides  at  Aleppo,  and  is 
dependant  on,  and  absolutely  under  the  jurisdiction  of  the 
court  of  Rome. 

As  to  the  articles  of  their  belief,  the  Monophysites,  in  gene- 
ral, (whether  Armenians,  Cophti,  or  Abyssinians,)  maintain 
the  doctrine  of  Dioscorus,  with  respect  to  the 
unity  oi  the  nature  and  person  of  Jesus  Christ,  rines. 

and  to  that  degree  of  exactness,  that,  in  order  the  more  clearly 
to  express  their  belief,  they  make  the  sign  of  the  cross,  accord- 
ing to  Brerewood,  with  one  finger  only,  whereas  the  other 
Easterns  make  use  of  two ; for  this  reason,  they  are  looked 
upon  and  treated  as  heretics,  though  in  reality  there  is  no  other 
difference  but  in  point  of  terms  between  them  and  the  divines 
of  the  Latin  Church.  This  is  readily  acknowledged  by  the 
most  learned  men  amongst  them  at  this  very  day ; and  is  evi- 
dent from  the  conferences  which  Father  Christopher  Roderic, 
the  pope’s  legate  in  Egypt,  had  with  the  Cophti,  on  the  sub- 
ject of  reconciliation  between  the  two  churches.  They  in- 
genuously confessed,  that  the  only  reason  of  their  making  use 
of  such  terms,  was  purely  to  testify  their  abhorrence  and  de- 
testation of  the  Nestorians ; for  that,  in  reality,  they  were  of 
the  same  opinion  with  the  Latin  Church,  and  freely  owned 
the  two  natures  of  Jesus  Christ.  They  further  insisted  that 
the  mystery  of  the  Incarnation  was  more  clearly  explained  by 
their  asserting  the  unity  of  Christ's  nature  ; because  there  is 


232 


OTHER  BRANCHES  OF 


but  one  Jesus  Christ,  who  is  both  God  and  man.  On  the 
contrary,  the  Latins  speak  of  these  two  natures  as  if  they  were 
severed  from  one  another,  and  did  not  constitute  one  real 
whole. 

It  is  in  this  sense,  likewise,  that  Dioscorus,  who  softened 
some  of  the  harsh  terms  which  were  made  use  of  by  Euty- 
ches,  declared  his  opinion  that  Jesus  Christ  was  a com- 
pound of  two  natures ; although  he  was  not  in  himself  two 
distinct  natures,  “ which,”  says  Father  Simon,  “ appears  an 
orthodox  notion for  they  will  not  acknowledge  that  there 
were  two  distinct  natures  in  Jesus  Christ,  for  fear  of  estab- 
lishing two  Christs.  The  whole  of  this  mighty  disagree- 
ment arises,  however,  from  the  different  construction  which 
■each  party  puts  on  those  two  terms,  nature  and  person.  To 
which  may  be  added,  the  ambition  of  not  swerving  in  the  least 
from  a position  once  laid  down,  and  which  was  the  principal 
reason  why  Eutyches  maintained  his  opinion  with  so  much 
obstinacy  : from  which  it  appears,  that  the  terms  he  uses  ought 
not  to  be  understood  in  their  most  strict  and  rigorous  sense ; 
but  be  construed  and  restrained  to  that  idea,  uTiich  he  enter- 
tained of  admitting  but  one  Christ,  and  consequently  but  one 
nature,  after  the  union  of  the  two  natures,  the  divine  and  hu- 
man, in  such  a manner  as  is  incomprehensible  to  our  weak 
understandings. 

In  regard  to  all  other  points,  relating  either  to  the  faith  or 
ceremonies  of  the  Jacobites,  the  accounts  which  Brerewood 

Ceremonies  given  us  of  them  are  not  always  strictly 
just.  For  instance,  they  neither  deny  a state  of 
purgatory,  nor  reject  prayers  for  the  dead,  as  he  perempto- 
rily asserts  upon  the  authority  of  Thomas  the  Jesuit ; but  their 
notions,  in  those  particulars,  are  the  same  as  those  of  the 
Greeks,  and  other  oriental  nations.  Neither  is  it  true  that 
they  consecrate  the  sacrament  with  unleavened  bread  ; the  Ar- 
menians, and,  according  to  Alvares,  the  Ethiopians,  only  ex- 
cepted; for  the  true  Jacobites,  of  whom  we  are  speaking,  make 
use  of  leavened  bread.  Gregory  XIII.  who  purposed  to  found 
a college  at  Rome  for  the  Jacobites,  there  being  one  antece- 
dently erected  for  the  encouragement  of  the  Maronites,  would 
no  doubt  have  indulged  them,  as  well  as  the  Greeks,  with  the 
administration  of  the  sacrament  with  leavened  bread  ; but  in 
regard  to  confession,  the  assertion  that  it  is  not  practised 
amongst  them  is  likewise  a gross  mistake ; for  as  it  is  not 
looked  upon  by  them  as  of  divine  institution,  it  is  consequently 
very  much  neglected.  Brerewood  says  that  they  confess  their 
sins  to  God  alone>  and  not  to  a priest,  except  upon  some  ex- 


THE  GREEK  CHURCH. 


233 


traordinary  occasion.  His  assertion,  however,  about  circum- 
cision, must  be  false,  unless  he  means  to  refer  to  a few  amongst 
the  Cophti  and  the  Abyssinians ; and  even  they  look  on  it 
rather  as  an  ancient  custom  than  a religious  ceremony. 

A great  distinction  ought  however  to  be  made  between  the 
Jacobites,  when  the  Cophti,  Abyssinians,  and  Armenians,  are 
included  under  that  denomination,  and  those  who  are  strictly 
and  properly  so  called ; for  though  they  are  all  followers  of 
that  Si.  James,  from  whom  they  derive  their  title ; yet  they  do 
not  all  observe  the  same  ceremonies.  James  was  the  disciple 
of  Severus,  Patriarch  of  Antioch,  in  the  sixth  century.  He  is 
revered  as  a saint  by  the  Jacobites,  as  well  as  Dioscorus,  who 
was  his  contemporary.  Abrahamus  Ecchellensis  insists  that 
the  Jacobites,  as  well  as  the  Latins,  acknowledge  that  the  Holy 
Ghost  proceeds  from  the  Father  and  the  Son  ; but  Father  Si- 
mon says  that  “ he  is  very  much  mistaken  in  this  particular,  as 
well  as  in  several  others  relating  to  the  customs  and  tenets  of 
the  Eastern  Christians.” 

Before  baptism  the  Jacobites  imprint  the  sign  of  the  cross, 
not  only  on  the  arm,  but  on  the  face  of  the  infant  to  be  bapti- 
zed. It  is  likewise  a received  notion  amongst  them,  that  the 
souls  of  the  righteous  reside  on  earth  till  the  day  of  judgment, 
waiting  for  the  second  coming  of  Jesus  Christ;  also,  that 
the  angels  consist  of  two  substances,  fire  and  light. 

The  Jacobites,  who  are  scattered  throughout  Syria  and  the 
parts  adjacent,  are  computed  to  amount  to  more  than  fifty 
thousand  families.  There  is  a quotation  in  Brerewood,  in 
which  the  number  was  then  said  to  be  advanced  to  a hundred 
and  sixty  thousand. 

Sec.  5. — Religious  Ceremonies  and  Customs  of  the  Copts. 

The  Copts,  according  to  Scaliger  and  Father  Simon,  derive 
their  name  from  Coptos,  once  a celebrated  town  of  Egypt,  and 
the  metropolis  of  Thebaid ; but  Volney  and 
others  are  of  opinion,  that  the  name  Copts  is 
only  an  abbreviation  of  the  Greek  word  Ai- 
gouptios,  an  Egyptian.  The  Copts  have  a patriarch,  whose 
jurisdiction  extends  over  both  Egypts,  Nubia,  and  Abyssinia, 
who  resides  at  Cairo,  but  who  takes  his  title  from  Alexan- 
dria. He  has  under  him  eleven  or  twelve  bishops,  besides 
the  abuna,  or  bishop  of  the  Abyssinians,  whom  he  appoints 
and  consecrates.  The  rest  of  the  clergy,  whether  secular  or 
regular,  are  composed  of  the  orders  of  St.  Anthony,  St.  Paul, 


234 


OTHER  BRANCHES  OF 


and  St,  Macarins,  who  have  each  their  monasteries.  Their 
arch-priests  are  next  in  degree  to  bishops,  and  their  deacons 
are  said  to  he  numerous;  and  they  often  confer  the  order  of 
deacon  even  on  children.  Next  to  the  patriarch  is  the  bishop 
or  titular  patriarch  of  Jerusalem,  who  also  resides  at  Cairo, 
because  there  are  only  few  Copts  at  Jerusalem  ; he  is,  in  re- 
ality, little  more  than  bishop  of  Cairo,  except  that  he  goes  to 
Jerusalem  every  Easter,  and  visits  some  other  places  in  Pa- 
lestine, within  his  own  jurisdiction.  To  him  belongs  the  go- 
vernment of  the  Coptic  church,  during  the  vacancy  of  tho 
patriarchal  see.  The  ecclesiastics  are  said  to  be  in  general 
of  the  lowest  rank  of  the  people  ; and  hence  that  great  degree 
of  ignorance  which  prevails  among  them. 

They  have  seven  sacraments ; baptism,  the  eucharist,  con- 
firmation, ordination,  faith,  fasting,  and  prayer.  They  admit 
only  three  oecumenical  councils  ; those  of  Nice, 
Cewmonies^'^  Constantinople,  and  Ephesus.  They  observe 
four  Lents,  as  do  the  Greeks  and  most  Eastern 
Christians;  but  it  is  said,  by  Brerewood  and  Ross,  that  they 
do  not  keep  the  Lord’s  day.  There  are  three  Coptic  liturgies ; 
one  attributed  to  St.  Basil,  another  to  St.  Gregory,  and  the 
third  to  St.  Cyril.  These  are  translated  into  Arabic  for  the 
use  of  the  clergy  and  the  people.  The  Copts  are  fond  of  rites 
and  ceremonies.  During  the  time  of  service,  they  are  always 
in  motion.  In  particular,  the  officiating  priest  is  in  continual 
motion,  incensing  the  saints,  pictures,  books,  &c.  every  mo- 
ment. They  have  many  monasteries,  in  which  the  monks 
bury  themselves  from  society  in  remote  solitudes.  Their  nun- 
neries are  properly  hospitals;  and  few  enter  them,  except  wi- 
dows reduced  to  beggary.  During  the  first  three  ages  of  the 
church,  no  country  exhibited  more  sincere  or  greater  Christ- 
ian piety  than  Egypt,  and  the  north  of  Africa  in  general.  At 
present,  however,  little  more  than  the  mere  shadow  of  Christi- 
anity can  be  seen  in  Egypt ; and,  in  point  of  numbers,  not 
more  than  fifty  thousand  Christians  in  all  can  he  found  in  this 
country.  There  are  not  more  than  three  Christian  churches 
at  Cairo. 

In  respect  to  this  people,  we  shall  only  add  a brief  account 
of  their  nuptial  ceremonies,  which,  however,  do  not  essentially 
differ  from  those  practised  by  the  Greeks.  Af- 
remomeT  midnight  service,  or,  as  the  Romans  would 

express  it,  after  matins,  the  bridegroom  in  the 
first  place,  and  then  the  bride,  were  conducted  from  their  own 
apartments  to  church,  accompanied  by  a long  train  of  attend- 
ants with  wax-tapers,  and  otheT  lights.  During  the  proces- 


THE  GREEK  CHURCH. 


235 


sion  several  hymns  were  sung  in  the  Coptic  language,  and 
the  performers  beat  time,  or  accompanied  the  vocal  with  in- 
strumental music,  by  striking  little  wooden  hammers  upon 
small  ebony  rulers.  • The  bridegroom  was  conducted  into  the 
inner  choir  of  the  church,  and  the  bride  to  the  place  appointed 
for  the  women.  Then  the  priests  and  the  people  began  seve- 
ral prayers,  interspersed  with  hymns,  within  the  choir.  This 
ceremony  was  very  long.  At  the  conclusion,  the  priest  who 
solemnized  the  nuptials  went  up  to  the  bridegroom,  and  read 
three  or  four  prayers,  making  the  sign  of  the  cross  both  at  the 
beginning  and  at  the  conclusion  of  each  pra}^er.  After  that, 
he  made  him  sit  down  upon  the  ground,  with  his  face  towards 
the  Heikel.  The  priest  who  stood  behind  him  held  a silver 
cross  over  his  head,  and  in  that  posture  continued  praying. 

Whilst  this  ceremony  was  performing  in  the  inner  choir, 
the  sacristan  had  placed  a form  or  bench  at  the  door  of  the 
outer  choir,  for  the  bride  to  sit  on  with  one  of  her  relations. 
The  priest  having  finished  in  the  inner  choir  what  the  Copts 
call  the  Prayer  of  the  Conjugal  Knot,  the  other  priest,  who 
solemnized  the  nuptials,  dressed  the  bridegroom  in  an  alb,  tied 
it  with  a surcingle  about  his  waist,  and  threw  a white  napkin 
over  his  head.  The  bridegroom  thus  equipped  was  conducted 
to  his  spouse.  The  priest  then  made  him  sit  down  by  her 
side,  and  laid  the  napkin,  which  before  covered  the  bride- 
groom’s head,  over  them  both.  After  this,  he  anointed  each 
of  them  on  the  forehead,  and  above  the  wrist.  To  conclude 
the  ceremony,  he  read  over  to  them,  after  their  hands  were 
joined,  an  exhortation,  which  principally  turned  on  the  duties 
incumbent  on  all  those  who  enter  into  the  holy  state  of  matri- 
mony. Then  followed  sundry  prayers ; and  after  them  the 
mass,  at  which  the  bridegroom  and  the  bride  received  the 
blessed  sacrament,  and  then  departed. 

Sec.  6. — Doctrines  and  Customs  of  the  Abyssinians  or 
Ethiopians. 

Having  treated  of  the  religion  of  the  Copts,  and  as  there 
is  little  or  no  difference  between  them  and  the 
Abyssinians,  in  point  of  principle,  we  shall  say  Gre^ieral  ac- 
but  little  on  that  topic.  ' 

The  country  known  to  the  ancients  by  the  name  of  Ethiopia, 
is  now  called  Abyssinia,  and  the  natives  thereof  are  distin- 
guished by  the  name  of  Abyssinians.  They  are  subservient 
only  to  the  power  and  authority  of  one  bishop,  who  is  the  me- 
tropolitan, or  archbishop  of  all  Ethiopia,  and  is  dignified  and 


236 


OTHER  RRANCHES  OF 


distinguished  by  the  title  of  Ahuna,  that  is  to  say,  Our  Father. 
This  bishop  is  sent  by  the  Patriarch  of  Alexandria  to  preside 
ever  them,  and  his  place  of  residence  is  at  Cairo  ; so  that  they 
resemble  the  Copts  in  all  their  ecclesiastical  concerns,  except 
in  some  few  ceremonies  which  are  peculiar  to  themselves. 
They  have  likewise  a language  of  their  own,  which  they  call 
the  Chaldaic,  because  they  are  of  opinion  that  it  was  originally 
spoken  in  Chaldea,  though  very  different  from  the  vulgar 
Chaldaic.  For  this  reason,  it  is  likewise  called  the  Ethiopic 
tongue,  and  they  always  make  use  of  it  in  their  liturgies,  and 
other  religious  offices.  Such  as  are  versed  in  the  Hebrew 
language  may  easil}?-  attain  a competent  knowledge  of  the 
Ethiopic,  because  there  are  many  words  which  are  the  same 
in  both  languages  : they  have  characters,  however,  peculiar  to 
themselves ; and  in  the  Hebrew  language  the  points  which 
supply  the  place  of  vowels,  are  never  joined  to  the  consonants; 
whilst  on  the  other  hand,  in  the  Ethiopic  language,  there  is 
no  consonant,  but  what  at  the  same  time  includes  its  own 
vowel. 

The  Abyssinians  are  dependent  on  the  Patriarch  of  Alex- 
andria, who  makes  choice  of,  constitutes,  and  appoints  that 

Patriarch  of  Metropolitan  of  Abyssinia  whom  he 

Abyssinia.  thinks  most  able  to  fill  the  office,  which  ability 
is  generally  estimated  according  to  the  extent  of 
the  douceur  which  he  is  enabled  to  give.  It  is  for  this  reason, 
that  the  Abyssinian  priests  mention  in  their  prayers  the  Patri- 
arch of  Alexandria  before  their  own  metropolitan  ; who,  after 
his  election,  is  always  accountable  to  that  patriarch  for  his 
conduct,  and  the  due  administration  of  his  office.  This  metro- 
politan must  not  be  a native  of  Abyssinia,  neither  has  he 
power  to  constitute  or  establish  any  other  metropolitans ; so 
that,  although  he  has  the  honour  to  be  called  their  patriarch, 
he  has  neither  the  authority  nor  the  power  belonging  to  that 
august  character.  He  alone,  however,  issues  out  dispensa- 
tions, and  is  possessed  of  very  considerable  revenues,  which 
pay  very  little,  if  any,  duty  or  contribution  to  the  government. 

There  are  both  canons  or  prebendaries,  and  monks,  in 
Abyssinia,  and  amongst  the  latter  there  are  two  sorts  of 
hermits.  The  canons  are  allowed  to  marry, 
and  their  canonships  frequently  descend  to  their 
children  : this  custom  is  the  more  remarkable, 
for  there  is  no  other  religion,  except  that  of  the  Jews,  which 
can  produce  any  instances  of  hereditary  succession  to  any 
ecclesiastical  dignities.  The  homos,  or  hegumene,  is  reputed 
the  first  dignitary,  or  principal  person  in  the  order  of  priest- 


THE  GREEK  CHURCH. 


237 


hood,  after  the  archbishops  and  bishops,  both  by  the  Copts 
and  the  Abyssinians.  Their  monks  never  marry.  Of  these 
there  are  two  kinds ; one,  that  have  a General,  and  form  a 
regular  body;  the  other,  who  live  under  one  common  rule,  but 
their  convents  are  independent  of  each  other.  These  monks 
are  men  of  credit  and  reputation,  and  are  frequently  intrusted 
with  the  most  important  affairs  of  state.  None  but  the  priests 
and  deacons  have  any  right  to  enter  into  the  sanctuary  where 
the  altar  stands ; the  emperor  himself  is  denied  that  privilege, 
unless  he  has  been  before  admitted  into  holy  orders ; for  this 
reason  their  monarchs  are  frequently  ordained,  and  take 
either  deacon’s  or  priest’s  orders  on  the  day  of  their  corona- 
tion. ' • 

The  Ethiopian  princes  insist,  that  they  are  descendants  of 
Solomon  by  the  Queen  of  Sheba ; and  this  royal  extraction, 
whether  true  or  false,  is  supported  by  several  Oridn 
historical  testimonies,  interspersed  with  a thou- 
sand extravagant  fictions.  But  if  this  really  be  so,  it  readily 
accounts  for  that  Judaism  which  is  so  universally  blended  with 
the  Christianity  of  this  empire,  and  which  seems  to  be 
originally  derived  from  this  royal  race  of  the  Abyssinian 
monarchs.  Indeed  the  Abyssinians  are  so  confirmed,  beyond 
all  contradiction,  in  this  belief,  that  their  monarchs  assume  the 
title  of  Kings  of  Israel.  The  people  are  divided  into  tribes, 
as  were  the  ancient  Hebrews,  and  they  preserve  many  Jewish 
names  ; indeed,  their  very  singers  boast  that  they  are  descend- 
ants from  the  ancient  Scribes. 

We  shall  next  notice  some  of  their  rites  and  ceremonies; 
and  first,  in  respect  to  baptism : the  mother,  being  dressed  with 
great  neatness  and  decency,  attends  with  her  . 
infant  in  her  arms  at  the  church-door.  There 

•*  , , , - Ccrciiioiiics* 

the  priest  who  officiates,  pronounces  several 
long  prayers  for  a blessing  on  them  both,  beginning  with 
those  peculiarly  appropriated  to  the  mother.  Afterwards,  he 
conducts  them  into  the  church,  and  anoints  the  infant  six 
several  times  with  the  oil  consecrated  for  their  exorcisms. 
These  first  unctions  are  accompanied  with  thirty-six  others, 
administered  with  galilaeum,  each  on  a distinct  part  of  the 
infant’s  body.  After  this,  he  blesses  the  font,  pouring  con- 
secrated oil  into  it  twice,  and  making,  each  time,  three  differ- 
ent signs  of  the  cross  with  meiron,  all  which  ceremonies  are 
accompanied  with  several  long  prayers.  As  soon  as  the 
benediction  of  the  font  is  over,  he  plunges  the  infant  into  it 
three  times  successively.  At  the  first,  he  dips  one  third  part  of 
the  infant’s  body  into  the  water,  saying,  I ba'ptize  thee  in  the 


238 


OTHER  BRANCHES  OF 


name,  of  the  Father;  he  then  dips  him  lower,  about  cwo 
thirds,  adding,  / baptize  thee  in  the  name  of  the  Son  ; at  the 
third  operation,  he  plunges  him  all  over,  saying,  I baptize 
thee  in  the  name  of  the  Holy  Ghost.  The  Sacraments  of 
Confirmation,  and  of  the  Blessed  Eucharist,  are  administered 
after  this  Baptism,  which  is  solemnized  before  mass ; and  the 
Communion  is  administered  to  the  infant  towards  the  end. 

The  confirmation  of  the  Copts  consists  in  several  long 

prayers,  and  repeating  the  unctions  on  the  infant,  the  same  as 

^ - . after  baptism.  The  priests  among  the  Abyssini- 

C/onnrmation.  ^ 

ans,  perform  their  unction  Avith  chrism,  m the 
form  of  a crosa,  upon  the  forehead  of  the  baptized  infant, 
saying,  M.ay  this  be  the  unction  of  the  grace  of'iheHoly 
Ghost;  Amen.  When  he  anoints  the  infant’s  nose  and  lips, 
he  says,  Fhis  is  the  pledge  of  the  kingdom  of  heaven.  At  the 
application  of  the  ointment  to  his  ears,  he  uses  this  form,  The 
sacred  unction  of  our  Lord  Jesus  Christ : in  anointing  the 
arms,  knees,  and  legs,  I anoint  thee,  says  he,  with  this  sacred 
unction,  in  the  name  of  the  Father,  ^c.  To  conclude,  the 
priest  repeats  a prayer  over  the  infants  that  have  been  baptized, 
and  afterwards  confirmed,  in  the  form  of  a benediction,  puts 
crowns  upon  their  heads,  and  then  gives  them  the  commu- 
nion. 

When  the  Abyssinians  celebrate  the  eucharist,  the  sacra- 
mental bread  is  prepared  in  a convenient  place,  contiguous  to 

p,  1 ,•  f the  church,  but  no  woman  is  permitted  to  touch 
uc  ans  . which  it  is  made.  The  bread  is 

brought  from  the  vestry  to  the  altar  by  proper  officers,  who  go 
in  solemn  procession  before  it,  with  crosses,  censers,  and  little 
bells.  During  the  celebration  of  mass,  a curtain  is  drawn,  to 
conceal  what  is  done  at  the  altar  from  the  eyes  of  the  congre- 
gation. 

They  administer  the  communion  in  both  kinds ; but  with 
these  restrictions,  according  to  Father  le  Brun ; — that  in  the 
Ethiopian,  as  well  as  in  all  other  Eastern  churches,  the  cele- 
brant gives  the  blood,  or  wine,  in  the  chalice  to  none  but  the 
priests  ; he  administers  it  to  the  deacons  in  a small  spoon ; 
and  the  laity  receive  only  some  particles  of  the  body,  dipped  in 
the  blood  ; the  king  excepted,  who  receives  the  communion  in 
both  kinds. 

The  Abyssinian  churches  arc  all  situated  directly  from  west 
to  east,  that  the  people  when  they  pray  may  turn  their  faces 

Churches  eastward.  The  altar  stands  by  itself,  within  the 
sanctuary,  under  a kind  of  dome,  supported  by 
four  pilasters;  and  is  called  by  the  Ethiopians-,  their  ark; 


THE  GREEK  CHURCH. 


239 


the  form  or  figure  of  it  being,  according  to  their  tradition,  the 
same  as  that  of  the  Jews ; which  they  pretend  is  actually  in 
existence,  and  is  to  bo  seen  at  this  very  time  in  the  Church  of 
Axuma.  There  are  two  curtains  before  the  sanctuary,  with 
little  bells  at  the  bottom  of  them,  on  which  account  nobody  can 
go  in  nor  come  out,  without  making  them  ring.  As  the  con- 
gregation always  stand  during  the  performance  of  divine  ser- 
vice, they  have  no  seats  in  their  churches ; they  are  allowed, 
however,  to  rest  themselves  upon  supporters  or  crutches,  a 
great  number  of  which  are  provided  for  that  purpose,  and  de- 
posited on  the  outside  of  the  churches.  The  people  always 
go  into  the  church  barefooted  ; and  for  that  reason  the  pave- 
ment is  covered  with  tapestry.  No  person  presumes  to  talk, 
blow  his  nose,  nor  so  much  as  to  turn  his  head  aside,  whilst 
at  church.  The  men  are  separated  from  the  women,  and  the 
latter  are  placed  as  far  distant  as  possible  from  the  sanctuary. 
They  have  lamps  burning  in  their  churches  even  in  the  day- 
time, and  they  frequently  illumine  a great  number  of  wax- 
tapers. 

They  are  very  strict  and  severe  in  the  observance  of  their 
fasts.  During  their  Lent,  they  eat  but  once  a day,  and  that 
after  sunset.  On  Wednesdays  and  Frida}^s  they  p.^g^g 
sit  down  to  table  at  three  o’clock ; and,  in  order 
not  to  be  in  the  least  mistaken  in  point  of  time,  they  measure 
their  shadows,  which,  when  they  are  just  seven  feet  in  length 
is  the  critical  minute.  The  Abyssinian  priests  are  so  precise, 
that  they  defer  the  celebration  of  the  mass  till  the  evening, 
upon  a fast-day,  for  fear  of  transgressing  the  injunction  of 
fasting,  by  receiving  even  the  elements.  They  do  not  think 
themselves  obliged,  however,  to  fast,  till  they  have  children  of 
a marriageable  age ; but  as  the  heat  of  the  climate  soon  brings 
the  natives  to  maturity,  there  are  but  very  few  at  twenty-five 
who  are  exempt  from  that  penance. 

Among  the  Abyssinians,  the  particular  person  for  whose 
spiritual  comfort  this  benediction  of  the  lamp  is  pronounced, 
is  obliged,  according  to  the  direction  of  the  Benedicti 
ritual,  if  his  strength  will  permit  him,  to  draw  of  the^LamlT*^ 
near  to  the  celebrant,  who  places  him  in  a con- 
venient seat,  with  his  face  towards  the  east.  The  priests  then 
holds  the  Book  of  the  Gospels  and  a cross  over  his  head,  and 
lay  their  hands  upon  him.  The  senior  priest  then  reads  the 
prayers  appointed  for  that  particular  occasion ; after  which 
they  raise  the  sick  person  up,  give  him  a blessing  with  the 
Book  of  the  Gospels,  and  rehearse  the  Lord’s  prayer,  the 
Creed,  &c.  Then  they  raise  the  cross  above  his  heai  and  at 


240 


OTHER  BRANCHES  OF 


the  same  time  pronounce  the  general  absolution  over  him 
which  is  inserted  in  their  liturgy.  If  time  will  permit,  there 
are  several  other  prayers  added,  and  a formal  procession  is 
made  all  round  the  church,  with  the  sacred  lamp,  and  several 
lighted  wax  tapers,  to  beg  of  God  that  he  would  graciously 
vouchsafe  to  heal  the  person  for  whom  their  prayers  are 
desired.  If  the  patient  happens  to  be  so  far  indisposed  as  to 
be  incapable  of  approaching  the  altar  himself,  some  friend  is 
substituted  in  his  room.  When  the  procession  is  over,  the 
priests  perform  the  usual  unctions  upon  the  sick  person,  and 
afterwards  a single  unction  upon  one  another. 

A writer  gives  the  following  description  of  one  of  their 
weddings,  at  which  he  was  personally  present.  The  bride- 
. groom  and  the  bride  attended  at  the  church- 

monSs!^  door,  where  a kind  of  nuptial-bed,  or  couch, 
was  erected  for  that  purpose.  The  ahuna,  or 
patriarch  seated  them  both  upon  it,  and  then  went  in  pro- 
cession round  them  with  the  cross  and  censer.  After  that 
he  laid  his  hands  upon  their  heads,  and  said.  As  ye  this  day 
become  one  flesh,  ye  must  be  both  of  one  heart  and  one  will.  After 
a short  harangue,  suitable  to  the  foregoing  words,  he  pro- 
ceeded to  the  celebration  of  the  mass.  The  newly-married 
couple  attended,  and,  after  it  was  over,  he  pronounced  the 
nuptial  benediction. 

Gaia  has  furnished  us  with  some  other  ceremonies  observed 
by  them  in  their  nuptials,  amongst  which  the  following  are  the 
most  remarkable.  “ The  celebrant,  after  he  has  cut  a lock  of 
hair  from  the  heads  of  the  bridegroom  and  the  bride,  and 
dipped  them  into  wine  mingled  with  honey,  exchanges  the 
locks,  and  places  that  which  belonged  to  the  former  on  the 
head  of  the  latter,  and  so  vice  versa,  in  the  very  same  place 
from  whence  they  were  taken,  sprinkling  them  at  the  same 
time  with  holy  water.  After  this  ceremony  is  over,  the 
newly-married  couple,  attended  by  their  friends,  go  home,  and 
never  stir  abroad  for  a month.  When  the  bride  goes  out,  she 
wears  a black  veil  over  her  face,  which  she  never  turns  up  till 
after  the  expiration  of  six  months,  except  she  proves  with 
child.”  We  have  before  taken  particular  notice  of  the  nup- 
tial crowns,  amongst  the  ceremonies  of  the  Greeks ; and 
among  the  Abyssinians,  these  crowns  are  put  upon  the  heads 
of  the  newly-married  couple,  and  they  wear  them  for  the  first 
eight  days;  after  which,  the  priest  who  put  them  on,  takes 
them  ofT  again,  with  much  formality,  and  pronounces  several 
prayers. 

Each  monastery  has  two  churches,  one  for  the  men  and  the 


THE  GREEK  CHURCH. 


241 


Other  for  the  women.  Their  musical  instruments  are  little 
drums,  which  they  hang  about  their  necks,  and  beat  with 
both  hands.  The  gravest  ecclesiastic  amongst  them  looks 
upon  this  drum  as  an  ornament,  and  always  wears  one.  They 
have  likewise  pilgrim’s  staffs,  which  they  strike  upon  the 
ground,  and  regulate  the  motion  of  their  bodies  to  the  cadence. 
They  always  begin  with  a beat  of  the  foot,  and  then  piny 
gently  on  these  drums : after  which,  they  Jay  them  aside  in  order 
to  clap  hands,  jump,  dance,  and  bawl  as  loud  as  their  power 
will  permit  them.  These  acclamations  are  intended  as  an 
act  of  devotion,  the  merit  of  which  is  grounded  on  a passage 
in  the  Psalms  of  David,  in  which  he  invites  all  nations  to  cry 
aloud,  and  clap  their  hands  for  joy  ! 

To  conclude,  the  Abyssinians  commemorate  their  deceased 
friends,  and  have  proper  prayers  for  them.  The  collection  of 
canons  which  they  make  use  of,  enjoins  them  to  offer  the  sacri- 
fice of  the  mass,  and  to  pray  for  the  dead,  on  the  third  and 
seventh  day,  at  the  month’s  end,  and  at  the  conclusion  of  the 
year.  They  have  prayers,  likewise,  for  the  invocation  of  the 
saints,as  well  as  legends,  relics,  and  miracles  without  number. 

Sec.  7. — Religious  Tenets  and  Customs  of  the  Armenians. 

The  Armenians,  from  Armenia,  a province  of  Asia,  con- 
sisting of  the  modern  Turcomania  and  part  of  Persia,  were 
formerly  a branch  of  the  Greek  Church.  They 
professed  the  same  faith,  and  acknowledged  the  count, 
same  subjection  to  the  see  of  Constantinople,  till 
nearly  the  middle  of  the  sixth  centur}^,  when  the  supposed  he- 
resy of  the  Monophysites  spread  through  Africa,  and  Asia, 
and  comprehended  the  Armenians  among  its  votaries.  But, 
though  the  members  of  this  church  still  agree  with  the  other 
Monophysites  in  the  principal  doctrine  of  that  sect,  respecting 
the  unity  of  the  divine  and  human  nature  in  Christ,  they  differ 
from  them  in  so  many  points  of  faith,  worship,  and  discipline, 
that  they  hold  no  communion  with  that  branch  of  the  Mono- 
physites  who  are  Jacobites  in  the  more  limited  sense  of  that 
term,  nor  with  the  Copts  or  the  Abyssinians. 

The  Armenians  allow  and  accept*  the  articles  of  faith  ac- 
cording to  the  council  of  Nice,  and  use  the  Apostle’s  Creed. 
With  respect  to  the  Trinity,  they  agree  with  the 
Greeks  in  acknowledging  three  persons  in  one  Tenets, 
divine  nature,  and  that  the  Holy  Ghost  proceeds  only  from 
the  Father.  They  believe  that  Christ  descended  into  hell, 
and  liberated  thence  all  the  souls  of  the  damned,  bv  the  o^race 
21 


242 


OTHER  BRANCHES  OF 


and  favour  of  liis  glorious  presence ; that  this  liberation  was 
not  for  ever,  nor  by  a plenary  pardon  or  remission,  but  only 
till  the  end  of  the  world,  when  the  souls  of  the  damned  shall 
again  be  returned  into  eternal  flames. 

The  Armenians  believe,  that  neither  the  souls  nor  the  bo- 
dies of  any  saints  or  prophets  departed  this  life,  are  in  heaven, 
except  the  blessed  Virgin,  and  the  prophet  Elias.  Yet,  not- 
withstanding their  opinion  that  the  saints  shall  not  be  admitted 
into  hea  ven  till  the  day  of  judgment,  by  a certain  imitation  of 
the  Greek  and  Latin  churches,  they  invoke  those  saints  with 
prayers,  reverence  and  adore  their  pictures  and  images,  and 
burn  to  them  lamps  and  candles.  The  saints  commonly  in- 
voked by  them,  are  all  the  prophets  and  apostles ; and  also 
St.  Silvester,  St.  Savorich,  &c. 

They  worship  after  the  Eastern  manner,  by  prostrating 
their  bodies,  and  kissing  the  ground  three  times.  When  they 
first  enter  the  church,  they  uncover  their  heads, 

Worship. 

cross  themselves  three  times;  but  afterwards 
they  cover  their  heads,  and  sit  cross-legged  on  carpets.  The 
greatest  part  of  their  public  divine  service  is  performed  in  the 
morning,  before  it  is  light.  They  are  very  devout  on  vigils  to 
feasts,  and  on  Saturday  evenings,  when  they  all  go  to  church, 
and,  after  their  return  home,  perfume  their  houses  with  in- 
cense, and  adorn  their  little  pictures  with  lamps.  In  their 
monasteries,  the  whole  Psalter  of  David  is  read  over  every 
twenty-four  hours ; but  in  the  cities  and  parochial  churches, 
the  Psalter  is  divided  into  eight  portions,  and  each  portion 
into  eight  parts,  at  the  end  of  each  of  which  is  said  the  Gloria 
Patri,  &c. 

The  rites  and  ceremonies  of  the  Armenian  church  greatly 
resemble  those  of  the  Greeks.  Their  liturgies  also  are  essen- 
tially the  same,  or  at  least  ascribed  to  the  same 
authors.  The  fasts,  which  they  observe  annu- 
ally, are  not  only  more  numerous,  but  kept  with 
greater  rigour  and  mortification  than  is  usual  in  any  other 
Christian  community.  They  mingle  the  whole  course  of  the 
year  with  fasting;  and  there  is  not  a single  day,  which  is  not 
appointed  either  for  a fast  or  a festival.  They  commemorate 
our  Lord’s  nativity  on  the  6th  of  January,  and  thus  celebrate 
in  one  festival  his  birth,  epiphany,  and  baptism. 

The  Armenians  practise  the  trine  immersion,  which  they 
consider  as  essential  to  baptism.  After  baptism,  they  apply 
the  enyrop  or  chrism,  and  anoint  the  forehead,  eyes,  ears, 
breast,  palms  of  the  hands,  and  soles  of  the  feet,  with  conse- 
crated oil,  in  the  form  of  a cross.  Then  they  administer  to 


Rites  and 
ceremonies. 


THE  GREEK  CHURCH, 


243 


the  child  the  eucharist,  with  which  they  only  rub  its  lips.  The 
eucharist  is  celebrated  only  on  Sundays  and  festivals.  They 
do  not  mix  the  wane  with  w^ater,  nor  put  leaven  into  their  bread, 
as  do  the  Greeks.  They  steep  the  bread  in  the  wine,  and 
thus  the  communicant  receives  both  kinds  together, — a form 
different  from  that  of  the  Latin,  Greek,  and  reformed  churches. 
They  differ  from  the  Greeks  in  administering  bread  unleaven- 
ed, made  like  a w'afer ; and,  from  the  Romans,  in  giving  both 
kinds  to  the  laity. 

Before  any  persons,  whether  men  or  women,  presume  to 
enter  their  churches,  they  pull  their  shoes  off  at  the  church- 
door,  where  there  are  chests  to  lock  them  up  in,  during  the 
time  of  divine  service.  On  entering,  they  cross  themselves 
three  times,  but  after  the  same  form,  according  to  Father  le 
Brun,  as  is  observed  in  the  Latin  Church,  The  men  are  all 
uncovered.  The  clergy  themselves  are  without  shoes  in  the 
choir;  but  those  Avho  officiate  in  the  sanctuary  put  on  black 
slippers.  During  the  celebration  of  the  mass  and  other  parts 
of  divine  service,  all  the  communicants  either  stand  or  sit  up- 
on the  ground,  the  men  cross-legged,  and  the  women  upon 
their  heels.  Many  of  the  people  stay  a long  time  in  the 
church,  and  are  often  there  by  break  of  day.  Father  Monier 
relates,  that  he  w^as  very  much  affected  with  the  modest  de- 
portment observed  in  the  exercise  of  their  de\mtion ; and,  Ri- 
caut  says,  his  heart  Avas  melted  Avith  the  AA^armth  and  ardency 
of  their  piety,  which  is  considerably  augmented  at  certain  sea- 
sons, particularly  in  the  Holy  Week. 

In  their  fasts  they  are  much  more  rigorous  than  the  Greeks, 
and  no  dispensation  is  alloAved  on  any  account.  During  the 
forty  days  of  their  Lent,  which  precedes  their 
Easter,  they  must  eat  nothing  but  herbs,  roots, 
beans,  peas,  and  the  like,  and  no  greater  quantity  of  them  than 
is  just  sufficient  to  support  nature.  The  Armenians,  howeA^er, 
according  to  Tournefort,  are  alloAA^ed  to  eat  fish  on  Sundays. 
To  these  acts  of  self-denial,  Ave  must  add  another,  Avhich  is 
the  natural  result  of  an  habitual  practice  of  such  long  and  se- 
vere fasts,  viz. — their  abstinence  from  VAmmen.  Their  most 
rigid  devotees  look  upon  a breach  of  this  mode  of  mortifica- 
tion, as  a crime  of  the  most  enormous  nature.  They  have 
an  established  custom  of  having  no  mass  on  fast-days  and 
during  their  Lent;  but  on  Sundays  only,  there  is  a kind  of 
spiritual  humiliation.  This  mass  is  celebrated  at  noon,  and 
is  called  low-mass  ; because  there  is  a curtain  drawn  before 
the  altar,  and  the  priest,  Avho  is  unseen,  pronounces  nothing 
Avith  an  audible  voice,  but  the  gospel  and  the  creed.  All  their 


244 


OTHER  BRANCHES  OF 


fasts  in  general  are  observed  with  the  same  strictness  and  aus- 
terity as  their  grand  Lent. 

Their  churches  have  the  front  towards  the  east,  in  order 
that  the  priest,  who  celebrates  mass,  and  the  whole  congrega- 
Churchcs  Stand  with  their  faces  directly  to  that 

quarter.  The  church  is  divided  generally  into 
four  parts,  that  is  to  say,  the  sanctuary,  the  choir,  the  space 
peculiarly  allotted  for  the  lay-men,  and  that  appropriated  to 
the  service  of  the  women ; which  is  always  the  nearest  to  the 
door.  The  choir  is  divided  from  the  place  allotted  for  the 
men  by  rails  about  six  feet  high.  The  sanctuary  is  five  or 
six  steps  higher  than  the  choir.  In  the  centre  of  the  sanc- 
tuary stands  the  altar,  which  is  small  and  insulated,  in  order 
that  the  priest  may  thurify  and  go  round  it.  The  majority  of 
the  churches  have  a dome  with  several  windows  in  it,  to  give 
light  to  the  sanctuary.  There  are  no  seats  in  that  part  of  the 
church,  because  both  the  celebrant  and  his  assistants  are 
obliged  to  stand  all  the  time  of  divine  service  in  that  holy 
place.  According  to  the  directions,  however,  in  their  liturgy, 
the  priest  is  ordered  to  sit  down  during  the  lesson  out  of  the 
prophets,  and  the  epistle,  and  then,  in  case  the  celebrant  should 
be  a bishop,  or  a priest  well  stricken  in  years,  he  is  indulged 
with  a chair.  Generally,  there  are  small  rails  between  the 
two  stair-cases  leading  from  the  sanctuary  to  the  choir;  and 
those  who  serve  at  the  altar  are  allowed  to  lean  against  or 
rest  themselves  upon  them.  The  vestry  stands  on  the  left  side 
of  the  sanctuary  on  entering  the  church ; and  on  the  right 
side  opposite  to  it,  there  is,  in  all  great  churches,  another  ves- 
try, which  is  made  use  of  as  a treasury.  There  is  but  one  al- 
tar generally  in  each  church.  The  choir  is  the  place  peculiarly 
appropriated  to  the  service  of  the  clergy ; and  the  laity  are 
never  admitted  into  that  division.  There  is  no  seat  but  the 
bishop’s,  which  is  erected  on  the  left-hand  side  of  the  door; 
but  when  there  are  several  bishops  present,  there  are  stools 
brought  for  them,  and  set  on  each  side  of  the  episcopal  chair : 
— the  others  either  stand  all  the  time  of  divine  service,  or  sit 
cross-legged  on  the  ground,  according  to  the  custom  of  the 
country.  The  choristers  have  neither  stool  nor  desk,  but 
when  the  lessons  are  to  be  read  there  is  a folding  desk  brought 
out,  and  set  in  the  centre,  which  is  covered  with  an  embroi- 
dered veil.  Neither  is  there  any  fixed  pulpit  erected  for  the 
preacher ; but  when  there  is  a sermon,  a moveable  pulpit  is 
generally  placed  at  the  door  of  the  choir:  the  patriarch,  how- 
ever, preaches  in  the  sanctuary.  As  to  the  third  and  fourth 
divisions  of  the  church,  there  is  nothing  worthy  of  notice  in 


THE  GREEK  CHURCH. 


245 


either  of  them.  Such  churches  as  are  poor  have  their  pave- 
ments covered  with  matting,  but  those  which  are  rich  wuth 
fine  carpets ; and  to  prevent  the  people  from  soiling  them,  a 
sufficient  number  of  spitting-pots  are  provided.  A similar 
reason  may  be  assigned  for  pulling  off  their  shoes  at  the 
church-door. 

In  those  cities  where  the  Armenian  merchants  carry  on  a 
great  trade,  the  churches  are  embellished  with  beautiful  pic- 
tures and  rich  tapestry;  particularly  the  sanctuary,  which,  at 
all  times  when  there  is  no  celebration  of  the  mass,  is  conceal- 
ed by  a fine  curtain.  The  sacred  vessels  and  vestments  are 
equally  grand  and  magnificent ; and  whilst  the  Greeks  have 
only  two  insignificant  lights,  scarcely  sufficient  to  enable  the 
priest  to  read  mass,  the  Armenian  churches  are  surrounded 
with  illuminations  in  great  abundance. 

The  altar  is  uncovered  at  all  times  when  there  is  no  divine 
service;  but  always  covered  during  the  celebration  of  their 
mass.  The  altars  are  but  small  and  without  relics ; formerly 
the  cross,  and  the  book  of  the  gospels  only,  were  placed  upon 
them.  The  Armenians,  in  imitation  of  the  Latins,  have  for 
many  years  past  placed  their  candlesticks  there,  and  very 
frequently  a great  number  of  them ; and  fill  up  the  steps  with 
crosses.  A number  of  lamps  are  always  burning  during  the 
celebration  of  mass ; and  one  particularly  in  the  centre  of  the 
sanctuary,  which  is  never  extinguished.  The  faithful  offer 
wax-tapers  to  be  burnt  in  mass-time.  According  to  Father 
Monier,  twm  masses  are  very  seldom  said  in  one  day  at  the 
same  church,  or  if  there  should,  there  is  but  one  at  each  altar. 
Nothing  but  high  mass  is  celebrated  amongst  them,  and  that 
at  break  of  day,  except  on  the  vigil  of  the  Epiphany  and  Eas- 
ter-eve,  when  it  is  celebrated  in  the  evening. 

Children  generally  leave  the  choice  of  the  person  whom 
they  are  to  marry,  as  well  as  the  settlement  of  the  mar- 
riage articles,  to  their  parents  or  nearest  relations. 

Their  marriages,  according  to  Tournefort,  are  C^r- 

the  result  of  the  mother’s  choice,  who  very 
seldom  advises  with  any  persons  upon  the  subject  except 
her  husband;  and  even  that  deference  is  paid  with  no  small 
reluctance.  After  the  terms  of  accommodation  are  settled 
and  adjusted,  the  mother  of  the  young  man  pays  a visit  to 
the  young  lady,  accompanied  by  a priest  and  two  venerable 
matrons,  and  presents  her  with  a ring,  as  the  first  tacit  pro- 
mise of  her  intended  husband.  He  generally  makes  his  ap- 
pearance at  the  same  time,  with  all  the  seriousness  he  is  able 
to  assume,  or  perhaps  with  all  the  perplexity  of  one  who  has 


24G 


OTHER  BRANCHES  OF 


not  the  liberty  to  make  his  own  choice.  Tournefort  assures 
us,  that  this  serious  deportment  is  carried  to  such  a pitch,  that 
at  the  first  interview  even  a smile  would  be  looked  upon  as 
indecent,  and  even  the  young  virgin  at  that  time  conceals  either 
her  charms  or  defects,  under  an  impenetrable  veil.  The  priest 
who  attends  on  this  occasion,  is  always  treated  with  a glass 
of  good  liquor.  The  Armenians  never  publish  the  bans  of 
matrimony,  as  is  customary  with  other  Christian  churches. 
The  evening  before  the  wedding,  the  bridegroom  and  the  bride 
send  each  other  some  presents.  On  the  wedding-day,  there 
is  a procession  on  horseback,  and  the  bridegroom  rides  in  the 
front,  from  his  mistress’s  house,  having  on  his  head  a gold  or 
silver  network,  or  a flesh-coloured  gauze  veil,  according  to  his 
•quality.  This  network  hangs  down  to  his  waist.  In  his  right 
hand  he  holds  one  end  of  a girdle,  whilst  the  bride,  who  fol- 
lows him  on  horseback,  covered  with  a white  veil,  Avhich 
reaches  down  to  her  horse’s  legs,  has  hold  of  the  other.  Two 
attendants  walk  on  each  side  of  her  horse,  and  hold  the  reins. 
The  bride  is  sometimes  conducted  to  church  between  two 
matrons,  and  the  bridegroom  walks  on  foot  accompanied  by  a 
friend,  who  carries  his  sabre. 

The  relations  and  friends,  (generally  young  men  and  maids,) 
either  on  horseback  or  on  foot,  accompany  them  to  church 
with  great  order  and  decorum  in  the  procession,  having  wax- 
tapers  in  their  hands,  and  a band  of  music  marching  before 
them.  They  alight  at  the  church-door,  and  the  bridegroom 
and  bride  walk  up  to  the  very  steps  of  the  sanctuary,  still  hold- 
ing the  ends  of  the  girdle  in  their  hands.  They  there  stand 
side  by  side,  and  the  priest  having  put  the  Bible  upon  their 
heads,  pronounces  the  sacramental  form ; he  then  performs  the 
ceremony  of  the  ring,  and  says  mass.  The  nuptial  benedic- 
tion is  expressed  in  the  following  terms.  Bless,  O Lord!  this 
marriage  with  thy  everlasting  benediction ; grant  that  this 
man  and  this  woman  may  live  in  the  constant  practice  of  faith, 
hope,  and  charity ; endow  them  with  sobriety ; inspire  them 
with  holy  thoughts,  and  secure  their  bed  from  all  manner  of 
pollution,  iSfC. 

When  an  infant  dies  under  nine  years  of  age,  the  father, 
or  his  nearest  relation,  provides  prayers  to  Almighty  God, 
eight  days  successively,  for  the  soul  of  the  de- 
Funeral  cer-  ceased;  and  during  all  that  time  pays  the  ex- 
penses  of  the  priest  to  whose  care  that  act  oi  de- 
votion is  intrusted.  On  the  ninth  day  the  solemn  service  for 
the  soul  is  performed.  Those  who  are  pious  and  in  goodcir- 
f'umstances  have  a particular  day  set  apart  for  the  commemc 


THE  GREEK  CHURCH. 


247 


ration  of  their  relations,  and  for  the  due  celebration  of  all  the 
requisite  offices.  Father  Monier  assures  us  also,  that  it  is  a 
received  custom  amongst  them  to  visit  the  monuments  of  the 
dead  upon  Easter  Monday;  at  which  time  the  men  sigh  and 
groan,  hut  the  vvomen  actually  howl ; and  this  they  call  the 
visible  testimonies  of  their  sorrow  and  concern.  These  sighs 
and  groans  of  the  men,  and  these  bowlings  of  the  women, 
however,  are  soon  over  ; and  a more  agreeable  scene  imme- 
diately succeeds ; they  all  withdraw  under  the  refreshing 
shade  of  some  luxuriant  tree,  where  an  elegant  entertainment 
erases  the  idea  of  affliction : sorrow  is  now  drowned  in  li- 
quors, and  the  diversions  of  the  afternoon  are  altogether  as 
extravagant  and  excessive  as  their  morning  lamentations. 


CHAPTER  II. 

RELIGIOUS  TENETS,  CUSTOMS,  CEREMONIES,  &c.  OP  THE 
ROMAN  CATHOLIC  CHURCH. 

SEC.  I. TENETS,  CUSTOMS,  &C. 

The  Roman  Catholics  hold  all  the  fundamental  tenets  of 
the  Christian  religion.  They  worship  one  God  in  three 
persons ; viz.  the  Father,  Son,  and  Holy  Ghost : 
and  they  maintain  that  they  are  to  put  their, 
confidence  in  God  alone^  through  the  merits  of 
his  incarnate  Son,  who  was  crucified  and  rose  from  the  dead 
for  our  justification.  They  receive  with  the  same  certainty, 
all  the  other  articles  of  the  Apostles’  creed.  The  Protestants 
do  not  differ  with  them  in  relation  to  the  fundamentals  of  this 
belief ; but  affirm  that  the  Catholics  have  made  a great  num- 
ber of  additions,  some  of  which  are  repugnant  to  the  Apostles’ 
creed,  and  tend  very  much  to  weaken  the  fundamental  tenets. 
They  further  affirm  that  the  Roman  Catholics  are  too  indul- 
gent in  their  toleration  of  an  infinite  number  of  customs, 
which  deviate  from  the  spirit  of  Christianity. 

The  following  is  a summary  of  the  tenets  held  by  the  Ro- 
man Catholic  church,  according  to  Mr.  Bos-  Tenets  of  the 
suet’s  Exposition  of  the  Catholic  Catechism,  Roman  Catho- 
and  which  on  good  authority  is  alleged  to  be 
conformable  to  the  decrees  of  the  famous  council  of  Trent. 


248 


ROMAN  CATHOLIC  CHURCH. 


Adoration  of 
the  Blessed 
Virgin. 


“ To  begin,”  says  he,  “ with  the  adoration  which  is  due  to 
God,  the  Catholic  Church  teaches,  that  it  principally  consists 
in  believing  that  he  is  the  Creator  and  Lord  of  all 
of  God^  things ; and  that  it  is  the  duly  of  Catholics  to  ad- 
here to  him  with  all  the  faculties  of  their  souls, 
through  faith,  hope,  and  charity,  as  being  the  sole  object  that 
can  make  them  happy  by  the  communication  of  that  sove- 
reign good,  which  is  himself. 

“ This  internal  adoration  which  they  render  unto  God  in 
spirit  and  in  truth,  is  attended  with  its  external  signs,  of  which 
sacrifice  is  the  principal,  and  can  be  offered  to  God  alone ; 
because  sacrifice  was  ordained  to  make  a public  and  solemn 
acknowledgment  of  God’s  sovereignty  over  us,  and  of  our 
absolute  dependance  upon  him. 

“ The  same  Church  teaches,  that  all  religious  worship 
ought  to  terminate  in  God,  as  its  necessary 
end  ; and  that  if  the  veneration  which  is  paid 
to  the  Blessed  Virgin  and  the  saints  may  be 
termed  religious,  it  is  because  it  relates  of  neces- 
sity to  God. 

“ The  Catholic  Church,  in  telling  us  that  it  is  beneficial  to 
pray  to  the  saints,  teaches  us  to  pray  to  them  in  that  spirit  of 
charity,  and  according  to  that  order  of  brotherly 
of  Saints^^^°”  love,  which  inclines  us  to  request  the  assistance 
of  our  brethren  living  upon  earth  ; and  the  cate- 
chism of  the  Council  of  Trent  concludes  from  this  doctrine, 
that  if  the  quality  of  Mediator,  which  the  Holy  Scriptures  at- 
tribute to  Jesus  Christ,  received  the  least  prejudice  from  the  in- 
tercession of  the  saints  who  dwell  with  God,  it  would  receive 
no  less  an  injury  from  the  mediation  of  the  faithful,  who  live 
•with  us  upon  earth, 

“ This  catechism  demonstrates  the  great  difference  there  is 
between  the  manner  of  imploring  God’s  aid  and  assistance, 
and  that  of  the  saints : for  it  expressly  declares,  that  the  Ca- 
tholics 'pray  to  God  either  to  bestow  on  them  some  blessing,  or 
to  deliver  them  from  some  misfort'iine ; but  since  the  saints 
are  more  acceptable  in  his  sight  than  they  are,  they  beg  of 
them  to  be  their  advocates  only,  and  to  procure  for  them  such 
things  as  they  want.  For  which  reason,  the  Catholics  make 
use  of  two  forms  of  prayer  widely  different  from  each  other, 
for  v)hen  they  make  their  applications  to  God  himself  they 
say,  ‘ Have  mercy  on  us,  hear  us  !’  But  when  they  ad- 
dress themselves  to  the  saints,  they  only  say,  ‘ Pray  for  us  !’ 
By  which  we  are  to  understand,  that  in  whatever  terms  those 
prayers  which  are  directed  to  the  saints  are  conceived,  the  in- 


ROMAN  CATHOLIC  CHURCH. 


249 


tention  of  the  Church  and  of  her  faithful  servants  always  re- 
duces them  to  that  form.” 

Considering,  however,  that  this  honour,  which  the  Catho- 
lic Church  pays  to  the  saints,  principally  appears  before  their 
images  and  sacred  relics,  it  will  be  proper  to  ex-  Reverence 
plain  the  belief  of  the  Church  in  both  these  par-  for  images  and 
ticulars.  Sacred  Relics. 

In  regard  to  images,  the  Catholics  are  expressly  forbidden 
by  the  Council  of  Trent,  to  believe  there  is  any  virtue  in  them 
of  so  heavenly  a nature  as  to  prove  an  inducement  to  pay  di- 
vine adoration  to  them  : and  they  are  enjoined  to  o.sk  no  fa- 
vours of  them,  to  put  no  trust  nor  confidence  in  them,  but  to 
reverence  them  only  in  honour  of  the  originals  which  they  re- 
present. 

The  respect  which  is  paid  to  relics,  in  imitation  of  the  primi- 
tive Church,  must  be  understood  in  the  same  manner.  They 
look  upon  the  bodies  of  the  saints  as  having  been  victims  of- 
fered up  to  God  by  martyrdom  or  penance,  Avithout  in  any 
way  diminishing  that  duty  and  respect  which  they  owe  to 
God  himself,  &c. 

As  to  the  point  of  justification,  they  believe  That  their  sins 
are  freely  remitted  by  the  divine  mercy,  for  the  sake  of  Jesus 
Christ;  and  that  they  are  freely  justified,  be- 
cause neither  faith  nor  good  works,  which  pre- 
cede  their  justification,  can  merit  that  favour . 

As  to  the  merit  of  good  works,  the  Catholic  Church,  teaches, 
that  eternal  life  ought  to  be  proposed  to  the  children  of  God, 
both  as  a grace  mercifully  promised  them  by  the  Sanctifying- 
means  and  mercies  of  our  Lord  Jesus  Christ,  grace  opposed 
and  as  a reicard  faithfully  bestowed  on  them  for 
their  good  works  and  merits,  in  consequence  of 
that  promise.  These  are  the  express  terms  of  the  Council  of 
Trent  But  that  the  pride  of  mankind  should  not  flatter  itself 
with  the  idea  of  a presumptuous  merit,  the  same  Council 
teaches,  that  the  whole  worth  and  value  of  Christian  works 
arise  from  a sanctifying  grace,  Avhich  is  freely  granted  us  in 
the  name  of  Jesus  Christ;  and  is  the  result  of  that  constant 
influence  which  this  divine  Head  has  upon  his  members. 

The  Catholics  openly  declare,  that  they  cannot  be  accepta- 
ble to  God,  but  in  and  through  Jesus  Christ;  nor  do  they 
apprehend  how  any  other  sense  can  be  imputed  salvation 
to  their  belief  They  place  all  the  hopes  of  their  through  Jesus 
salvation  so  perfectly  in  him  alone,  that  they  dai-  Christ  only, 
ly  direct  the  following  petition  to  God  in  the 
sacrifice:  Vouchsafe,  O God!  to  grant  unto  us  sinners,  thy 


250 


ROMAN  CATHOLIC  CHURCH. 


servants,  who  trust  in  the  multitude  of  thy  mercies,  some  share 
and  society  with  thy  blessed  apostles  and  martyrs,  into  the 
number  of  whom  we  beseech  thee  to  receive  us,  having  no  re- 
gard to  our  own  merit  ; but  pardoning  us  through  thy  grace 
in  the  name  of  Jesus  Christ  our  Lord. 

The  Catholics,  without  exception,  teach  that  Jesus  Christ 
only,  who  was  both  God  and  man,  was  able,  by  the  infinite 
dignity  of  his  person,  to  offer  up  a sufficient  satis- 
Nature  of  the  faction  to  God  for  our  sins ; but  having  made 
a one  en  . abundant  recompense  for  them,  he  had  power 

to  apply  that  infinite  satisfaction  to  us  in  two  several  ways ; 
either  by  an  absolute  remission,  without  the  least  reserve 
of  any  penalty ; or  by  exchanging  a greater  for  a less,  that 
is  to  say,  an  eternal  for  a temporal  punishment.  As  the  first 
is  the  most  perfect  and  conformable  to  his  divine  goodness, 
he  makes  use  of  that,  first  of  all,  in  the  sacrament  of  baptism  ; 
and  they  believe,  that  he  uses  the  second  in  the  forgiveness 
which  he  grants  to  those  who,  after  baptism,  relapse  into  sin, 
he  being  in  some  measure  compelled  thereto,  through  the  in- 
gratitude of  those  who  have  abused  his  first  favours;  for 
which  reason  they  are  to  suffer  some  temporal  punishment, 
though  the  eternal  be  taken  off 

In  order  to  satisfy  the  duties  imposed  upon  them  by  their 
religion,  the  Catholics  are  subject  to  certain  penances,  which 
ought  to  be  performed  on  their  parts  with  repent- 
indul^^nces^^  humiliation ; and  it  is  the  necessity  of 

° ' these  works  of  expiation,  which  obliged  the  pri- 

mitive Church  to  inflict  those  punishments  upon  penitents,  that 
are  termed  canonical. 

When  the  Church,  therefore,  imposes  those  painful  and  la- 
borious penances  upon  sinners,  and  they  undergo  them  with 
patience  and  humility,  it  is  called  satisfaction  ; and  when  the 
Church  shows  any  regard  either  to  the  ardent  devotion  of  the 
penitents,  or  to  other  good  works  which  she  prescribes,  and 
remits  any  part  of  the  punishment  due  to  them,  it  is  termed 
indulgence. 

The  Council  of  Trent  proposes  nothing  more  relating  to 
indulgences,  than  that  the  Church  had  the  power  of  granting 
them  from  Jesus  Christ,  and  that  the  practice  of  them  is 
vjholesome  ; which  custom,  that  Council  adds,  ought  still  be 
preserved,  though  with  moderation,  lest  ecclesiastical  disci- 
pline should  be  weahened  by  too  great  a toleration:  from 
whence  it  is  manifest,  that  the  articles  of  indulgences  only  re- 
gard discipline. 

It  is  the  belief  of  the  Catholics,  that  those  who  depart  this 


ROMAN  CATHOLIC  CHURCH. 


251 


life  in  peace  and  charity,  and  are,  notwithstanding,  subject  to 
those  temporal  punishments  which  divine  jus- 
tice  has  reserved  for  them,  must  suffer  them  in  ^ 
the  other  wmrld;  and  for  that  reason  the  whole  Christian 
Church  in  the  earliest  ages,  offered  up  both  prayers,  alms,  and 
sacrifices  for  the  faithful  who  have  died  in  peace,  and  in  the 
communion  of  the  Church,  wdth  a lively  hope  and  expectation 
of  their  being  relieved  by  those  acts  of  devotion.  This  is 
what  the  Council  of  Trent  proposes  that  the  Catholics  should 
believe  with  respect  to  souls  confined  in  purgatory,  without 
determining  either  the  nature  of  their  punishments,  or  several 
other  things  of  the  like  kind;  in  regard  to  which  that  holy 
Council  exacts  considerable  precaution,  and  particularly  con- 
demns those  who  say  any  thing  that  is  uncertain  and  preca- 
rious. 

The  sacraments  of  the  New  Testament  are  not  only  sacred 
tokens  of  grace,  or  seals  by  which  it  is  confirmed  to  them,  but 
they  are  also  instruments  of  the  Holy  Ghost, 
which  apply  and  confer  it  on  them  by  virtue  of  Sacraments, 
the  words  pronounced,  and  the  outward  action 
performed,  on  their  behalf,  provided  they  do  not  prevent  the 
effects  of  it  by  their  own  evil  dispositions. 

When  God  annexes  so  high  a prerogative  to  external  signs, 
which  in  their  nature  bear  no  proportion  to  such  excellent  ef- 
fects, he  plainly  signifies  that,  independently  of  all  that  the 
Catholics  can  do  inwardly  through  their  good  inclinations,  a 
special  operation  of  the  Holy  Ghost,  and  a particular  applica- 
tion of  the  merits  of  our  blessed  Saviour,  represented  to  us  by 
the  sacraments,  must  still  intervene  to  sanctify  them.  This 
doctrine,  therefore,  cannot  be  rejected  without  offering  an  in- 
dignity to  the  merit  of  Jesus  Christ  ; and  to  the  influence  of 
the  divine  power  in  their  regeneration. 

They  acknowledge  seven  signs  or  sacraments,  ordained  by 
Jesus  Christ  as  the  ordinary  means  by  which  the  new  man 
is  sanctified  and  made  perfect.  Their  divine  institution  ap- 
pears from  the  sacred  Scriptures,  either  by  the  express  words 
of  Jesus  Christ  himself,  or  by  grace,  which  is  accordingly 
annexed  to  them,  and  necessarily  denotes  an  order  from  God. 

As  infants  cannot  supply  the  defects  of  baptism,  by  acts  of 
faith,  hope,  and  charity,  or  by  any  vow  hereafter  to  receive 
that  sacrament,  the  Catholics  believe,  that  if  they  Baptism, 
do  not  actually  receive  it,  they  are  in  no  wise 
partakers  of  the  grace  of  redemption ; and  so  dying  in  the  guilt 
of  Adam,  have  no  share  at  all  in  Jesus  Christ. 

The  Catholics  say  that  imposition  of  hands,  practised  by 


ROMAN  CATHOLIC  CHURCH. 


i52 


the  blessed  apostles  for  the  confirmation  of  the  faithful  against 
Confinnaiion.  persecutions,  having  its  chief  effect  in  the  inter- 
nal descent  of  the  Holy  Ghost,  and  the  infusion 
of  his  gracious  gifts,  ought  not  to  have  been  rejected  by 
their  adversaries  on  pretence  that  the  Holy  Ghost  does  not  at 
present  descend  visibly  upon  them.  Indeed,  all  Christian 
Churches,  from  the  time  of  the  apostles,  have  religiously  pre- 
served that  practice,  making  use  likewise  of  the  sacred  oint- 
ment in  baptism,  to  show  the  virtue  of  that  sacrament  by 
a more  express  representation  of  the  unction  of  the  Holy 
Ghost. 

They  believe  that  it  was  the  will  of  Jesus  Christ,  that 
those  who  have  submitted  themselves  to  the  authority  of  the 
Confession  Church  by  baptism,  and  have  afterwards  viola- 
and  absolu-  ted  the  laws  of  the  Gospel,  shall  be  subject  to  the 
decision  of  the  same  Church  in  the  tribunal  of 
penance,  at  which  it  exercises  the  full  power  granted  to  it  of 
absolution  and  remission  of  sins. 

The  terms  of  the  commission  which  is  given  to  the  ministers 
of  the  Church  to  forgive  sins,  are  so  general,  that  it  would  be 
presumptuous  to  reduce  it  only  to  public  sins ; and  as,  when 
they  pronounce  absolution  in  the  name  of  Jesus  Christ,  they 
only  observe  the  express  terms  of  that  commission,  so  the  sen- 
tence is  looked  upon  as  passed  by  Jesus  Christ  himself,  in 
whose  name  they  are  appointed  judges.  He  is  the  invisible 
high  priest,  who  absolves  the  penitent  inwardly,  whilst  the 
priest  performs  the  same  office  externally. 

The  Holy  Ghost  having  annexed  to  extreme  unction,  an 
express  promise  of  remission  of  sins,  and  the  relief  of  the  sick, 

Extreme  more  can  be  required  to  make  this  sa- 

unction.  cred  ceremony  a real  sacrament.  It  is  to  be  ob- 
served, however,  that  the  sick  person,  according 
to  the  doctrine  of  the  Council  of  Trent,  receives  more  conso- 
lation and  relief  in  soul  than  in  body  ; and  as  spiritual  benefit 
is  ever  the  principal  object  of  the  new  law,  it  is  that  which  the 
Catholics  chiefly  expect  from  this  holy  unction,  in  case  they 
are  duly  prepared  for  it ; whereas  corporeal  relief  in  sickness 
is  only  granted  unto  them  with  respect  to  their  eternal  salva- 
tion, according  to  the  secret  designs  of  Divine  Providence, 
and  the  different  degrees  of  preparation  and  faith,  which  arc 
to  be  met  with  in  the  faithful. 

Upon  considering  that  Jesus  Christ  has  given  a new  turn 
to  the  holy  state  of  marriage,  {see  Matthew,  chap.  xix.  v.  5,) 
Matr'monv  reducing  it  to  the  constant  and  indissoluble 
‘ ^ union  of  two  persons  only  ; and  likewise  refleet- 


Pope’s  Chapel,  p.  268. 


ROMAN  CATHOLIC  CHURCH. 


253 


ing  that  this  inseparable  union  is  a mark  or  token  of  his 
eternal  union  with  his  church,  it  will  be  very  easy  to  compre- 
liend  that  the  marriage  of  the  faithful  is  attended  by  the  Holy 
Ghost  and  the  grace  of  God. 

The  imposition  of  hands,  which  the  Catholic  spiritual  minis- 
ters receive  at  their  ordination,  being  attended,  according  to 
their  belief,  with  so  immediate  an  influence  from 
the  Holy  Ghost,  {see  1 Timothy,  chap.  iv.  and  2 ^ 

Tim.  chap,  i.)  and  with  so  perfect  an  infusion  of 
grace,  ought  to  be  reckoned  also  among  the  number  of  sacra- 
ments. 

The  real  presence  of  the  body  and  blood  of  Jesus  Christ 
in  the  sacrament  of  the  Eucharist,  is  firmly  established  by  the 
words  of  the  institution,  which  the  Catholics  un-  Eucha- 

derstand  in  the  literal  sense  ; for  they  maintain  j-ist. 
that  there  is  not  any  thing  in  the  words  which 
Jesus  Christ  makes  use  of  in  the  institution  of  this  mystery, 
that  induces  them  to  take  them  figuratively ; and  this  reason 
is  sufficient,  in  their  opinion,  to  determine  them  in  favour  of 
the  former. 

The  ceremony  of  the  Eucharist  may  be  considered  as  one 
of  the  fundamental  pillars  of  the  Catholic  religion,  and  we 
shall  therefore  give  the  exposition  of  it,  as  laid  down  by  the 
Romish  ritual.  “ It  is  evident,”  say  the  Catholics,  “that 
these  words  of  our  Saviour,  Take,  eat,  this  is  my  body  which 
is  given  for  you,  show  us,  that  as  the  ancient  Jews  were  not 
only  united  in  spirit  at  the  sacrifice  of  the  victims  which  were 
offered  up  for  them,  but  were  also  partakers  of  the  flesh  which 
was  sacrificed,  and  which  was  also  a sign  to  them  of  the  share 
they  had  in  that  oblation ; so  Jesus  Christ  having  offered 
up  himself  a sacrifice  for  us,  it  was  his  pleasure  that  we  should 
in  reality  partake  of  the  flesh  of  that  adorable  victim  ; in  order 
that  the  actual  communication  of  it  might  be  a lasting  testi- 
mony to  each  of  us  in  particular,  that  he  had  not  only  assumed 
his  body,  but  made  a sacrifice  of  it  for  us.” 

“ Thus  the  eating  of  the  body,  and  drinking  the  blood  of 
the  Son  of  God,  is  as  real  at  the  holy  communion,  as  grace, 
expiation  of  sins,  and  participation  of  the  sacrifice  of  Jesus 
Christ,  is  actual  and  effectual  under  the  new  covenant. 

“As  he  was  willing,  however,  to  try  our  faith  in  this  mys- 
tery, and  free  us  at  the  same  time  from  the  horror  of  eating 
nis  flesh,  and  drinking  his  blood,  under  their  proper  species, 
it  was  necessary  for  him  to  give  them  to  us  disguised  under  a 
species  of  another  nature  ; and  if  these  considerations  induced 
him  to  let  us  eat  the  flesh  of  our  sacrifice,  in  a manner  differ- 
22 


254 


ROMAN  CATHOLIC  CHURCH. 


ent  from  the  Jews,  yet  he  was  not  for  that  reason  obliged  to 
subtract  any  thing  from  its  reality  and  substance. 

“ It  appears,  therefore,  that  for  the  accomplishment  of  the 
ancient  types,  and  in  order  to  put  us  in  the  actual  possession 
of  the  sacrifice  that  was  offered  up  for  our  sins,  it  was  the  in- 
tention of  Jesus  Christ  to  give  us  in  reality  his  body  and  blood, 
and  this  does  not  admit  of  any  denial.  We  can  never  agree 
that  those  words  should  be  received  only  in  a figurative  sense, 
because  the  Son  of  God,  who  was  so  careful  to  explain  every 
thing  to  his  apostles  which  he  taught  them  under  parables 
and  figures,  said  nothing  of  that  kind  to  explain  this  matter ; 
and  it  is  thence  evident  that  he  left  these  words  in  their  natural 
signification.  It  is  as  easy  for  the  Son  of  God  to  cause  his 
body  to  be  in  the  Eucharist,  by  saying.  This  is  niy  body,  as  to 
cure  a woman  of  her  disease  by  saying.  Woman,  be  thou  free 
fro7ii  thine  infirmity ; or  to  preserve  a young  man’s  life  by 
saying  to  his  father.  Thy  son  livcth ; or,  in  short,  to  pardon 
the*sins  of  him  who  was  sick  of  the  palsy,  by  saying  to  him. 
Thy  sms  are  forgiven  theeP 

Having  thus  laid  down  the  tenets  of  the  Church  relating 
to  these  words  of  Jesus  Christ,  This  is  my  body,  the  following 
is  the  opinion  of  the  Catholics  concerning  those  which  he  add- 
ed to  them.  This  do  in  remeinbrance  of  7iie.  “ It  is  evident,” 
they  say,  “ that  it  was  the  design  of  the  Son  of  God  to  oblige 
us  thereby  to  commemorate  the  death  which  he  suffered  for 
our  salvation ; and  St.  Paul  concludes  from  this  passage,  that 
we  exhibit  the  death  of  the  Lord  in  that  mystery.  Now  we 
must  not  persuade  ourselves  that  this  commemoration  of  our 
Lord’s  death  excludes  the  real  presence  of  his  body ; on  the 
contrary,  if  we  reflect  on  what  we  have  just  explained,  it  will 
evidently  appear,  that  this  remembrance  is  grounded  upon  the 
real  presence ; for  as  the  Jews,  at  the  eating  of  their  peace- 
offerings,  remembered  they  had  been  sacrificed  for  them ; so 
like  wise,  when  we  eat  the  flesh  of  Jesus  Christ,  our  victim,  we 
ought  to  remember  that  he  died  for  us.  It  is  the  same  flesh, 
therefore,  eaten  by  the  faithful,  which  not  only  revives  in  us 
the  memory  of  his  being  offered  up  for  us,  but  confirms  us  in 
the  truth  of  it ; and  from  being  able  to  say  that  this  solemn 
confirmation  which  Jesus  Christ  enjoins  us  to  make,  excludes 
the  real  presence  of  his  flesh,  we  find,  on  the  contrary,  that 
this  affectionate  remembrance  of  him,  required  of  us  at  the 
holy  table,  as  being  offered  up  for  us,  is  grounded  upon  that 
same  flesh  being  really  taken  there ; since,  in  reality,  we  can- 
not possibly  forget  that  he  gave  his  body  as  a sacrifice  for 
us,  when  we  see  that  he  still  gives  us  daily  the  same  to  eat.’ 


ROMAN  CATHOLIC  CHURCH. 


255 


On  this  head  the  Catholics  say,  “ As  it  was  not  meet  and 
proper  that  our  senses  should  perceive  any  thing  in  this  mys- 
tery of  faith,  so  neither  was  it  convenient  that  any 
thing  should  be  changed,  with  regard  to  them,  ^ 

in  the  bread  and  wine  of  the  Eucharist.  Upon 
which  account,  as  we  perceive  the  same  species,  and  feel  the 
same  effects  as  before,  in  that  sacrament,  we  ought  not  to  be  in 
any  w^ay  surprised,  if  sometimes,  and  in  some  sense,  it  should 
go  under  the  same  denomination.  Yet  our  faith  acknow- 
ledges no  other  substances  on  this  occasion,  than  that  which 
is  meant  by  those  very  words ; that  is  to  say,  the  very  body 
and  blood  of  Christ,  into  which  the  bread  and  wine  are 
changed ; and  this  is  what  we  call  Transubstantiation.^^ 

“ It  is  to  be  observed,  that  there  are  two  actions  in  this  mys- 
terious sacrament,  really  distinct,  though  relative  to  each  other. 
The  one  is  the  consecration  of  the  bread  and  wine,  which  are 
thereby  changed  into  the  body  and  blood  ; and  the  other  is  the 
manducation,  whereby  we  are  made  partakers  of  that  heaven- 
ly food.” 

“ Thus,  the  Son  of  God  is  set  on  the  sacred  table,  by  virtue 
of  those  words,  clothed  in  the  signs  which  represent  his  death ; 
and  this  is  wrought  by  the  consecration.  This  religious  ac- 
tion, moreover,  carries  with  it  an  acknowledgment  of  the  di- 
vine sovereignty,  inasmuch  as  Jesus  Christ,  who  is  actually 
present,  renews  and  perpetuates  the  memory  of  his  obedience, 
even  to  his  dying  on  the  cross ; for  which  reason  nothing  can 
be  wanting  to  make  it  a true  sacrifice.” 

“When  we  consider  what  Jesus  Christ  performs  in  this 
mystery,  and  that  we  see  him,  through  faith,  actually  present 
on  the  holy  table  under  these  signs  of  death,  Ave  unite  our- 
selves to  him  in  this  condition  ; we  present  him  to  God  as  our 
only  oblation,  and  our  only  propitiator  through  his  blood,  pro- 
testing that  we  have  nothing  to  offer  up  to  him,  but  Jesus 
Christ  and  the  infinite  merit  of  his  death.  We  consecrate  all 
our  prayers  through  that  divine  sacrifice,  and  when  we  offer 
up  Jesus  Christ  to  God,  we  are  at  the  same  time  instructed 
to  offer  up  ourselves  as  living  sacrifices  to  the  Divine  Majes- 
ty, in  and  through  him.” 

“ The  Church  being  instituted  by  God  to  be  the  guardian 
of  the  scriptures  and  of  tradition,  from  her  it  is  Authority  of 
that  Ave  receive  the  canonical  AATitings.  the  Church, 

“ Being  thus  inseparably  united  to  the  sacred  authority  of 
the  Church  by  means  of  the  scriptures,  which  we  receive  from 
her ; so  from  her  likeAvise  we  do  receive  our  tradition,  and  by 
means  thereof  are  taught  the  true  sense  of  the  scriptures. 


250 


ROMAN  CATHOLIC  CHURCH. 


Whence  it  comes  to  pass,  that  the  Church  professes  to  teach 
nothing  as  coming  from  herself,  nor  to  invent  any  new  doc- 
trine, but  only  follows  and  declares  divine  Revelation  by  the 
inward  direction  of  the  Holy  Ghost,  graciously  given  to  her 
for  her  guide  and  instructer. 

“ The  dissension  which  arose,  relating  to  the  ceremonies  of 
the  law,  in  the  Apostle’s  time,  demonstrates  that  the  Holy 
Ghost  makes  the  Church  his  interpreter ; and  their  acts  have 
taught  all  ages  to  come,  by  the  manner  of  deciding  that  con- 
troversy, the  authority  by  which  all  dissensions  of  that  kind 
are  to  be  concluded.  So  that,  whenever  there  shall  arise  any 
disputes,  which  may  create  a division  among  the  faithful,  the 
Church  shall  always  interpose  her  authority ; and  her  bishops 
being  assembled,  shall  say  after  the  Apostles,  It  seemed  good 
to  the  Holy  Ghost,  andj  to  us ; and  when  she  hath  once  spoken, 
her  children  shall  be  taught  not  to  make  new  inquiries  into 
the  articles  she  hath  resolved,  but  humbly  to  submit  to  her  de- 
cisions. In  complying  herewith,  we  shall  imitate  St.  Paul 
and  Silas,  who  delivered  that  first  decree  of  the  Apostles  to 
the  faithful,  and  who,  far  from  suffering  them  to  re-examine 
what  had  been  determined  went  from  town  to  town,  and 
charged  them  to  keep  the  institutions  of  the  Apostles. 

“ This  is  the  manner  in  which  the  children  of  God  sub- 
mit to  the  decision  of  the  Church,  believing  they  hear  the 
oracles  of  the  Holy  Ghost  from  her  mouth  ; for  which  reason 
in  the  creed,  after  we  have  repeated,  I believe  in  the  Holy 
Ghost,  we  immediately  after  add,  the  holy  Catholic  Church. 
By  which  article  we  oblige  ourselves  to  acknowledge  a 
perpetual  and  infallible  truth  in  the  universal  Church,  since 
that  very  Church,  in  Avhich  we  believe  at  all  times,  would 
cease  so  to  be,  should  she  cease  to  teach  that  truth  which  God 
was  pleased  to  reveal.  Whoever,  therefore,  suspects  that 
the  Church  makes  an  ill  use  of  her  authority,  to  establish 
the  spirit  of  untruth,  has  no  faith  in  him  by  whom  the  Church 
is  governed.” 

According  to  the  Catechism  of  the  Council  of  Trent,  the 
Roman  Catholic  Church  is  one,  visible,  holy,  and  catholic,  or 
universal,  established  by  the  hand  of  God,  on  a 
ofthe^o^e^^^  solid  basis,  who  has  bestowed  on  it  the  power 
. * of  opening  the  gates  of  heaven  to  all  true  be- 

lievers, and  shutting  them  to  all  heretics  and  infidels.  It 
likewise  has  the  power  of  pardoning  and  absolving  sins,  and 
excommunicating  all  those  who  are  disobedient.  This 
church  is  both  triumphant  and  militant.  The  former  portion 
is  the  illustrious  society  of  those  blessed  spirits  and  saints,  who, 


ROMAN  CATHOLIC  CHURCH, 


257 


having  triumphed  ove  r the  world,  the  flesh,  and  the  devil,  en^ 
joy  everlasting  happiness  in  peace  and  security.  The  latter 
is  the  congregation  of  all  true  believers  upon  earth,  who  are 
constantly  obliged,  during  their  whole  lives,  to  resist  the 
world,  the  flesh,  and  the  devil.  Jesus  Christ  is  the  immediate 
governor  of  that  part  of  the  church  which  is  triumphant  in  the 
heavens  ; but,  as  the  church  militant  required  a visible  head 
or  director,  he  has  substituted  one  in  his  room,  who  is  ac- 
counted by  all  Catholics,  as  the  sole  and  sovereign  depositary 
of  the  faith,  and  perpetual  director  of  the  belief  of  all  true 
Christians. 

This  visible  head  is  called  the  pope ; but  the  Catholics  are 
divided  in  their  notions  with  regard  to  his  power : some  con- 
sidering him  to  be  inferior  to  a general  council.  „ 

The  pope  takes  place  of  all  Christian  princes,  him^fy  Em- 
as  the  vicar  of  Jesus  Christ  here  upon  earth,  perors. 

The  emperors,  who,  in  former  times,  were  the 
first  princes  in  the  Christian  world,  went  to  Rome  to  receive 
the  imperial  diadem  from  the  hands  of  his  holiness,  and  there 
solemnly  promised  and  bound  themselves  by  the  Trinity,  by 
the  wood  of  the  cross,  and  by  the  relics  of  the  saints,  to  exalt 
and  support  the  church  and  its  head  to  the  utmost  of  their 
power.  The  emperors,  before  their  entrance  into  the  city  or 
Rome,  took  the  oath ; the  form  of  which  the  ceremonial  of  the 
Roman  church  has  preserved  and  transmitted  to  us.  At 
length,  after  the  church  and  its  head  had  perfectly  secured 
their  own  rights  and  privileges,  the  emperor  was  admitted ; 
upon  which  occasion  the  clergy  went  out  to  meet  him  in  their 
ceremonial  habits,  and  tendered  him  the  cross  to  kiss.  His 
holiness,  sitting  on  a throne,  received  him  before  the  first  por- 
tico of  the  Church  of  the  Apostles.  There  his  imperial  majesty 
uncovered  himself,  and  knelt  down  as  soon  as  he  saw  the 
pope,  who  styled  himself  the  Vicar  of  Jesus  Christ.  After- 
wards he  approached  him  gradually,  with  one  knee  always 
upon  the  ground  ; and,  lastly,  he  kissed  the  feet  of  his  holiness 
in  a very  devout  manner,  as  a testimony  of  his  respect  to  the 
Saviour  of  the  World.  But  before  his  imperial  majesty  could 
be  crowned,  he  was  obliged  to  take  a new  oath,  in  which  no- 
thing was  omitted  that  could  establish  the  pope’s  prerogative, 
and  the  security  of  the  church’s  domains.  After  the  corona- 
tion there  was  a solemn  procession,  in  which  his  imperial  ma- 
jesty appeared,  for  the  first  time,  with  his  crown  on  his  head, 
his  sceptre  in  one  hand,  and  a globe  in  the  other ; but  as  he 
went  out  of  the  basilica,  he  put  all  his  regalia  into  the  hands 
of  one  of  his  officers,  in  order  to  hold  the  stirrup,  whilst  the 
22* 


‘^58 


ROMAN  CATHOLIC  CHURCH. 


pope  moimled  bis  horse;  he  even  took  the  bridle,  and  for 
some  time  led  the  horse  of  the  servant  of  the  servants  e/ Jesus 
Christ  ; who,  to  testify  his  humility,  pretended  he  could  not 
admit  of  so  extraordinary  a submission  ; nor  did  he  consent 
till  after  several  ’compliments  on  both  sides,  to  receive,  for  the 
sake  of  Jesus  Christ,  the  honour  which  his  imperial  majesty 
conferred  upon  him. 

We  may  here  observe,  that  after  the  emperor  had  taken  the 
oath  to  his  holiness,  he  was  usually  clothed  in  the  amice  and 
surplice.  The  canons  of  St.  Peter  did  him  the  honour  to  admit 
liirn  as  a brother,  and  to  look  on  him  as  a subject  of  the  pope, 
to  whom  all  preferments  belonging-  to  the  hierarchy  of  the 
church  are  subject.  Whenever  it  pleased  his  holiness  to  be 
carried  on  his  servant’s  shoulders,  the  emperor  was  to  be  one 
of  the  assistants ; he  was  to  pour  out  water  to  wash  the  hands 
of  his  holiness  before  he  sat  down  to  table,  and  to  give  him 
his  first  plate,  &c. 

The  Holy  Father,  being,  in  the  opinion  of  the  Roman  Ca- 
tholics, far  above  all  kings,  is  accounted  the  vicegerent  of 

Accounted  regent  of  the  universe.  Under  this 

the  vicegerent  denomination  he  divided  the  newMvorld  between 
God.  Spain  and  Portugal ; he  has  a right  to  St.  Paul’s 

sword,  and  with  it  to  give  apostolical  chastise- 
ment to  those  who  despise  or  disregard  his  decisions  relating 
to  the  Christian  faith.  He  never  rises  from  his  pontifical 
throne,  nor  uncovers  himself  to  any  person  Avhomsoever;  nor 
does  he  ever  condescend  to  honour  any  one  with  a .salute,  by 
the  least  inclination  of  his  head.  To  his  imperial  majesty, 
indeed,  he  rises  a little  on  his  admittance  to  the  kiss  of  peace, 
after  he  has  paid  his  respects  to  the  pope’s  feet.  Plis  holiness, 
liow'ever,  sometimes  salutes  those  princes  who  have  the  honour 
of  an  audience  of  him,  with  a slight  inclination  of  his  head ; 
but  then  he  is  not  in  his  pontifical  robes ; and,  although  he 
may  condescend  to  be  courteous  and  complaisant,  yet  he  is 
under  no  obligation  to  adopt  that  mode  of  conduct.  The 
))ope’s  nuncio  and  legates  take  place  of  the  ambassadors  of  all 
crowned  heads. 

An  (Ecumenical  council  is  an  assembly  which  represents 
the  whole  body  of  the  universal  church.  The  name  of  coun- 

CFcumeni  given  likewise  to  provincial  and  national 

cal  council.  assemblies  of  the  clergy,  who,  at  such  times, 
however,  represent  only  a part  of  the  church. 
(Ecumenical  councils  are  composed  of  ecclesiastical  deputies 
from  the  sovereign  powers  of  Christendom,  who  represent 
their  respective  nations,  and  also  of  other  prelates,  doctors,  u.c. 


ROMAN  CATHOLIC  CHURCH. 


259 


of  particular  churches,  all  assembled  in  a free  place,  where, 
without  constraint,  they  may  apply  themselves  to  the  reform- 
ation not  only  of  manners  and  of  doctrine,  hut  also  to  the  re- 
gulation and  establishment  of  church  discipline,  &c.  Thus 
assembled,  they  have  authority  to  censure  bishops,  cardinals, 
and  even  his  holiness  himself,  if  his  conduct  be  blame-worthy; 
they  also  possess  power  to  depose  any  of  them,  when  the  good 
of  religion  requires  it.  In  short,  they  form  an  assembly, 
which,  by  its  superiority,  being  able  to  check  the  unjust  pro- 
ceedings of  popes,  by  subjecting  them  to  the  church  in  points 
of  faith,  and  declaring  them  schismatics  and  heretics  whenever 
they  deviate  from  it,  has  more  than  once  proved  fatal  to  the 
See  of  Rome.  The  assemblies  of  Pisa,  of  Constance,  and 
Bale,  are  incontestable  instances  of  the  truth  of  this  assertion. 

In  regard  to  the  ceremonies  observed  at  the  calling  of  a 
council,  as  there  has  not  been  one  since  that  of  Trent,  we 
shall  describe  them  as  they  are  found  in  Father  Ceremonies 
Paul’s  History  of  that  council,  who  assures  us,  observed  at 
that  there  was  not  less  debate  nor  less  embarrass-  the  calling  of 
ment  in  settling  the  rank  and  precedency  of  the  ^ council, 
bishops,  than  if  they  had  been  convened  to  arrange  affairs  of 
the  last  importance  to  the  state,  &c.  The  fathers  of  the  coun- 
cil also  insisted  upon  having  the  assembly-room  hung  with 
tapestry,  without  which,  they  were  apprehensive  that  the 
council  might  be  deemed  a body  of  tradesmen  and  mechanics. 
Pope  Paul  III.  issued  out  one  bull  for  calling  the  council,  and 
a second  for  opening  it ; both  of  which  were  read  and  regis- 
tered the  first  session.  After  a fast  of  three  days,  the  legates 
and  bishops,  dressed  in  their  pontifical  robes,  accompanied  by 
their  divines,  the  clergy  of  Trent,  and  all  the  people,  went  in 
solemn  procession  to  the  cathedral,  where  the  first  legate  sung 
the  mass  of  the  Holy  Ghost.  Then  the  legates,  in  the  pope’s 
name,  made  an  harangue,  in  which,  after  speaking  of  the  occa- 
sion of  that  august  assembly,  they  exhorted  the  fathers  to  lay 
aside  all  passion  and  prejudice,  to  judge  righteously,  to  have 
no  other  view  but  the  glory  of  God,  and  the  good  of  the 
Church.  After  this  exhortation  they  all  knelt  down,  prayed 
awhile  to  themselves,  and  then  the  president  recited  the  prayer 
which  begins  with  Adsumus  Domine,  Sancte  Spiritus.  By 
this  comprehensive  and  devout  prayer,  immediate  aid  is  askeS 
of  the  Holy  Ghost,  that  he  would  please  to  guide  and  direct 
the  council,  to  inspire  the  fathers  with  just  judgments,  to  ba- 
nish the  spirit  of  disorder  and  discord  far  from  them,  and  not 
to  suffer  them  through  ignorance  to  fall  into  error,  or  to  be 
biassed  by  bribes,  or  to  be  surprised  by  outward  appearances. 


ROMAN  CATHOLIC  CHURCH. 


2eo 

The  litanies  were  now  sungf,  the  deacon  then  read  the  gospel, 
Si  peccaverit  frater  tuus ; and  after  this  the  Veni  Creator 
was  likewise  sung,  and  then  the  fathers  seated  themselves  ac- 
cording to  their  respective  ranks.  The  president  having  read 
the  decree  with  an  audible  voice,  and  asked  them  if  it  was 
their  pleasure  to  order  and  direct  that  the  General  and  Holy 
Council  of  Trent  should  be  opened  to  the  glory  of  God,  &c. 
each  of  the  fathers,  in  his  turn,  answered  Placet ; the  legates 
first,  then  the  bishops,  and  the  rest  of  the  fathers ; of  the  whole 
of  which  the  notaries  drew  up  a public  act.  Lastly,  the  Te 
Deum  was  sung,  and  the  legates  returned  home  after  the  first 
session,  the  cross  being  carried  before  them,  and  attended  by 
the  fathers,  who  had  laid  aside  their  pontifical  habits.  The 
ceremonies  were  almost  the  same  at  all  the  other  sessions.  In 
case  the  pope  appears  in  person  at  the  council,  he  and  the  fa- 
thers of  the  council,  with  the  clergy  of  the  city,  go  in  proces- 
sion to  the  hall  of  the  assembly  in  their  pontifical  robes.  The 
pope,  at  the  opening  of  the  first  session,  sings  the  mass  of  the 
Holy  Ghost ; after  Avhich  the  cardinals,  and  the  fathers  of  the 
council,  clothed  in  their  robes  of  ceremony,  salute  his  holi- 
ness in  their  turns.  High  mass  is  seldom  sung  at  the  other 
sessions.  His  holiness  for  the  most  part  hears  a private 
mass,  and  afterwards  goes  to  the  council  in  his  scarlet  cope, 
and  with  the  mitre  on  his  head ; where,  before  the  altar,  he 
makes  an  harangue  to  the  assembly,  and  then  goes  to  his 
throne ; the  cardinals  after  that  put  on  his  sandals,  and  quam 
dilecta,  a verse  of  one  of  the  psalms  is  recited. 

The  pope’s  throne  must  be  erected  at  the  upper  end  of  the 
assembly-room,  and  due  care  must  be  taken  that  there  be  two 
seats  on  the  right  and  left  side  of  the  throne  for  the  deacon’s 
assistants.  If  the  emperor  appears  in  person  at  the  council, 
he  is  to  be  seated  next  the  pope,  and  at  his  right  hand,  but  to 
be  so  situated  as  to  acknowledge  the  superiority  of  his  holi- 
ness ; for  the  emperor’s  seat  reaches  no  higher  than  the 
pope’s  footstool,  and  even  this  honour  is  reserved  only  for  his 
imperial  majesty,  for  there  is  but  very  little  difference  between 
the  seats  of  kings  and  those  of  cardinals.  In  this  hall,  or  as- 
sembly-room, there  must  be  an  altar  for  mass,  with  a cross 
upon  it,  also  the  Eucharist,  and  the  relics  of  the  saints. 

The  Roman  ceremonial  exhibits  the  order  and  rank  of 
those  who  have  a deliberative  vote  in  council : — 1.  The  pope, 
Order  and  Christian  Church.  2.  The  col- 

rank  of  mem-  lege  of  cardinals.  3.  The  patriarchs.  4.  The 
bcrsofacoun-  primates.  5.  The  archbishops.  6.  The  bishops. 

7.  The  abbots.  8.  The  generals  of  religious 


ROMAN  CATHOLIC  CHURCH. 


261 


orders.  These,  properly  speahlng-,  compose  the  council : 
the  doctors,  divines,  &c.  making  their  appearance  only  to 
assist  or  direct  the  fathers  by  their  learning  and  their  advice. 

Four  cardinals  of  several  orders,  who  are  the  dean,  or  first 
cardinal-bishop,  the  first  cardinal-priest,  the  first  cardinal-dea- 
con, and  the  cardinal  camerlengo,  or  chamber-  Ceremonies 
lain,  conjointly  share  the  administration  of  affairs  observed  at  tbc 
during  the  vacancy  of  the  Holy  See  and  the  election  of  a 
holding  of  the  conclave.  The  three  former  are  P°pe* 
intrusted  with  the  administration  of  justice,  and  all  affairs  re- 
lating to  civil  government.  The  latter  breaks  the  seal  of  the 
church,  called  the  fisherman’s  ring,  in  the  presence  of  three 
cardinals;  and  the  vice-chancellor  breaks  open  the  seal  of 
the  chancery,  in  the  presence  of  the  chief  officers  who  belong 
to  that  court.  The  impression  of  the  fisherman’s  ring  is  St. 
Peter  holding  a line  with  a bait  to  it  in  the  water,  and  is  made 
use  of  for  those  briefs  which  are  sealed  with  red  wax.  The 
seal  for  bulls  has  the  figure  of  St.  Peter  and  St.  Paul,  with  a 
cross  on  one  side,  and  a bust  with  the  name  of  the  reigning 
pope  on  the  other:  when  a pope  dies,  the  bust  and  name  are 
defaced,  without  damaging  the  rest  of  the  seal ; this  last  is 
only  used  for  bulls  sealed  with  lead.  The  camerlengo  now 
orders  money  to  be  coined  in  his  own  name,  with  the  device 
of  the  vacant  see,  which  is  that  of  two  keys  in  the  form  of  a 
cross,  under  the  flag  of  the  church  ; with  this  motto,  Sede  va- 
cant e. 

Policy  exerts  all  her  arts,  and  sets  every  spring  in  motion, 
at  the  election  of  a pope;  nor  do  the  electors  always  wait  for 
the  death  of  the  present  chief  or  head  of  the  Church,  to  begin 
those  cabals  and  intrigues  which  are  proper  for  advancing 
him  whom  they  esteem  a fit  person  to  succeed  to  the  pontifical 
throne ; and  although  the  college  invariably  and  unanimously 
invoke  the  assistance  and  aid  of  the  Holy  Ghost,  to  direct 
them  in  the  choice  of  a Vicar  of  Jesus  Christ,  yet  their  emi- 
nences use  all  the  precautions  imaginable  to  prevent  him  from 
being  in  any  way  concerned  in  the  election.  The  cardinals 
are  obliged  to  enter  the  conclave  ten  days  after  the  death  of 
the  pope;  but  before  that  time  they  hear  the  Mass  of  the  Holy 
Ghost  in  the  Gregorian  Chapel,  and  some  bishop  makes  a 
Latin  harangue,  exhorting  them  to  make  choice  of  a person 
who  is  worthy  to  fill  the  chair  of  the  prince  of  the  apostles. 
After  this,  their  eminences  march  in  procession  to  the  con- 
clave, two  by  two,  according  to  their  rank,  attended  by  the 
Swiss  Guards  and  a vast  crowd  of  people,  the  chorus  all  the 
while  singing  the  “ Veni  Creator, Being  arrived  at  the  con- 


262 


ROMAN  CATHOLIC  CHURCH. 


c.’ave,  they  take  possession  of  their  cells  by  lot,  after  which 
they  all  go  to  the  Paulin  Chapel,  where  the  bulls  for  the  elec- 
tion of  the  pope  are  read,  and  the  dean  of  the  sacred  college 
exhorts  the  assembly  to  act  in  conformity  to  them.  When  this 
is  over,  the  cardinals  are  allowed  to  go  home  to  dine,  but  must 
return  to  the  conclave  before  three  at  night ; at  which  time  the 
master  of  the  ceremonies  acquaints  them  that  they  ought  not 
to  shut  themselves  up,  unless  they  are  determined  to  continue 
there  as  long  as  the  conclave  shall  last,  consistently  with  the 
order  and  direction  of  the  bulls,  in  which  it  is  regulated  that 
those  who  go  out  shall  not  be  permitted  to  return.  The  go- 
vernor and  marshal  of  the  conclave  now  post  their  soldiers  in 
such  order  and  in  such  places  as  they  judge  most  requisite  for 
the  safety  of  the  election.  The  ambassadors  of  princes,  and 
all  those  who  have  any  interest  in  the  election  of  a future  pope, 
are  allowed  to  continue  in  the  conclave  for  the  first  twenty- 
four  hours.  When  the  clock  strikes  three  the  master  of  the 
ceremonies  rings  a bell,  after  which  all,  except  the  electors, 
retire:  the  doors  are  then  shut,  the  conclave  is  walled  up,  and 
guards  are  posted  at  all  the  avenues.  The  cardinal-dean,  and 
cardinal-camerlengo,  now  visit  the  conclave,  to  see  if  it  be  well 
shut,  and  an  act  thereof  is  drawn  up  by  an  apostolical  notary. 

None  but  the  cardinals,  and  two  conclavists  for  each,  (one 
an  ecclesiastic,  and  the  other  a soldier,)  remain  in  the  conclave. 
Those  cardinals  who  are  princes,  or  who  are  old,  or  infirm, 
are-  sometimes  allowed  three.  The  other  persons  appointed 
for  the  service  of  the  conclave  are  the  sacristan,  the  under-sa- 
cristan, a secretary,  an  under-secretary,  a confessor,  who  is 
always  a Jesuit,  two  physicians,  a surgeon,  two  barbers,  an 
apothecary,  and  their  apprentices,  five  masters  of  the  ceremo- 
nies, a bricklayer,  a carpenter,  and  sixteen  porters  or  valets, 
for  hard  labour. 

Though  the  office  of  a conclavist  be  incommodious  and  un- 
easy, yet  on  account  of  its  privileges  it  is  very  much  sought 
after ; for  a conclavist  is  sometimes  the  secret  agent  of  the 
ministers  of  crowned  heads.  Every  officer,  however,  of  the 
conclave,  takes  an  oath  not  to  reveal  any  of  its  secrets.  He 
must  be  shut  up  in  a little  corner  of  his  master’s  cell,  and 
do  every  menial  office  for  him.  He  must  fetch  his  victuals 
and  drink,  which  the  cardinal’s  officers  give  him  from  with- 
out twice  every  day,  through  an  inlet  that  communicates  to 
his  cell ; he  waits  on  his  master  at  table ; keeps  every  thing 
very  clean ; and  when  he  has  done,  serves  himself 

According  to  the  order  of  Innocent  HI.,  there  are  three 
.several  methods  of  electing  a pope,  viz.  by  scrutiny^  comyro- 


ROMAN  CATHOLIC  CHURCH. 


263 


misA^  and  mspiration.  The  election  by  scru- 
tiny^ which  is  the  only  way  that  has  been  used  Ditrercnt 
for  a long  while,  contains  all  the  formality  that 
appears  most  essential  for  making  the  election 
canonical.  Still  it  is  no  more  than  a mere  ceremony,  as  the 
several  factions  of  the  cardinals  have  united  beforehand  in  the 
choice  of  the  person.  This  harmony  is  brought  about  by  the 
most  refined  and  delicate  strokes  of  policy,  and  for  the  most 
part  comes  on  after  their  eminences  have  found  out,  by  seve- 
ral scrutinies,  the  disposition  of  the  sacred  college.  Then,  if 
the  votes  for  any  of  the  candidates  come  near  the  number  re- 
quired, it  is  a very  common  practice  for  the  other  factions  to 
fall  off  and  coalesce  with  the  others,  and  thereby  contribute  to 
the  pope’s  election,  fearing  to  draw  on  them  his  hatred  by  a 
fruitless  and  unseasonable  opposition. 

The  scrutiny  consists  in  collecting  and  examining  votes, 
given  in  by  printed  billets,  which  the  cardinals  put  into  a 
chalice  that  stands  on  the  altar  of  the  chapel,  at 
which  they  have  met  to  choose  the  pope.  These  Election  by 
billets  are  prepared  by  the  masters  of  the  cere-  scrutiny, 
monies,  who  put  them  into  two  golden  basins, 
placed  at  each  end  of  a long  table,  which  stands  on  the  side 
of  the  high  altar.  Each  of  these  billets  is  a span  or  palm 
long,  and  half  a span  broad,  and  are  divided  into  eight  equal 
parts,  by  parallel  lines  taking  up  the  whole  length  of  each 
billet,  as  well  on  the  inside  as  the  out;  that  is,  the  reverse  of 
the  billet  when  rolled  up.  On  the  first  space,  rolled  inward, 
these  two  words,  “ Ugo  Cardinalis^^  stand  at  a small  distance 
from  each  other  to  make  room  for  the  proper  name.  The 
second  is  a blank,  in  which  the  cardinal  writes  his  surname 
and  titles.  The  third  has  two  O’s  at  each  end,  for  the  cardi- 
nal’s seal,  which  is  generally  made  on  purpose;  for  he  never 
uses  his  coat  of  arms  on  this  occasion.  The  fourth  is  filled 
up  with  “ Eligo'^  &c.  The  fifth  is  for  the  surname  and  titles 
of  the  cardinal  proposed  to  be  pope.  The  sixth  is  as  the 
third.^  The  seventh  continues  a blank,  and  the  eighth  is  filled 
up  with  a motto,  w^hich  the  cardinal,  whose  name  the  billet 
bears,  makes  choice  of  out  of  the  sacred  scriptures.  The 
reverse  of  each  billet  is  divided  likewise  into  eight  equal 
parts,  and  almost  all  of  them  are  filled  up  with  flourishes,  that 
the  writing  on  the  other  side  may  not  appear  through.  Before 
the  scrutiny  begins,  little  bills,  having  the  names  of  all  the 
cardinals  on  them,  are  put  into  a bag,  with  an  intent  to  draw 
thence  three  scrutineers,  three  overseers  of  the  sick,  and  three 
re  visors. 


264 


ROMAN  CATHOLIC  CHURCH. 


The  cardinals  use  all  the  art  imaginable  to  disguise  their 
hands.  They  write  what  we  have  just  mentioned  on  the  scru- 
tiny billets;  or,  if  they  have  not  skill  enough  to  ^conceal  their 
hands,  they  make  use  of  an  unknown  hand,  that  it  may 
not  be  known  for  whom  they  vote.  These  billets  are  wrapped 
up  with  all  possible  dexterity  and  address,  that  it  may  be  a 
secret  to  whom  they  belong  ; after  which  they  close  them  in 
their ‘hands  and  take  their  places;  and  then  the  scrutiny  be- 
gins in  the  following  manner.  Each  cardinal  takes  the  billet, 
thus  written  and  folded  up,  between  the  thumb  and  the  fore- 
finger of  his  right  hand,  and  holding  it  up  to  the  view  of  the 
other  members  of  the  sacred  college,  carries  it  to  the  high  altar, 
kneeling  down  upon  the  first  step,  where  he  repeats  an  ejacu- 
latory prayer.  He  then  goes  up  to  the  altar,  and  takes  the 
oath  aloud ; after  which  he  puts  his  billet  upon  the  patten 
which  covers  the  chalice,  and  from  thence  slides  it  into  the 
chalice  ; he  then  returns  to  his  place.  This  office  is  perform- 
ed by  the  overseers  of  the  sick  for  those  cardinals  who  are  in- 
disposed. They  present  the  scrutiny  billets  to  such  cardinals, 
together  with  a box  in  the  form  of  an  urn,  with  a very  small 
hole  in  it,  at  which  the  sick  man  puts  in  his  billet.  The  bil- 
let cannot  be  got  out  again  but  b}^  opening  the  box,  which  is 
carried  to  the  chapel,  opened  before  all  the  cardinals  present, 
and  then  the  billet  is  put  into  the  chalice  in  the  manner  already 
described. 

Before  the  scrutiny  begins,  the  sacristan,  who  is  always  an 
Augustine  friar,  says  the  mass  of  the  Holy  Ghost.  The  scruti- 
neers then  stand  near  tlie  great  altar,  to  mix  and  open  the  billets 
in  the  chalice,  and  to  see  that  the  scrutiny  proceeds  in  due  form. 
The  last  scrutineer  takes  tliesc  billets  one  after  another,  and 
first  showing  them  to  the  cardinals,  puts  them  into  another 
chalice.  If  there  be  a greater  or  less  number  of  billets  than 
there  are  cardinals,  the  scrutineer  burns  all  he  finds  in  the 
two  chalices,  and  each  cardinal  makes  a new  one,  till  the 
scrutiny  comes  right.  When  the  billets  are  equal  to  the  num- 
ber of  cardinals,  the  scrutiny  is  published  in  the  following 
manner.  The  heads  of  the  three  orders  of  cardinals  go  up 
to  the  high  altar,  take  the  chalice  in  which  the  billets  are 
put,  carry  it  to  the  table  before-mentioned,  and  then  retire,  and 
the  three  scrutineers  come  and  seat  themselves  at  the  table, 
with  their  faces  towards  the  cardinals.  The  first  scrutineer 
turns  the  chalice  upside  down  upon  the  table,  opens  each 
billet  in  the  place  where  the  vote  is  written,  and  looks  upon 
the  name  of  the  cardinal  who  is  therein  voted  for;  and  still, 
as  he  opens  tliem,  he  puts  them  into  the  hands  of  the  second 


Benediction  of  Bells,  p.  292. 


Consecration  of  an  image,  p.  293 


ROMAN  CATHOLIC  CHURCH. 


265 


scrutineer,  who  looks  likewise  on  the  name,  and  gives  it  to 
the  third,  who  reads  the  name  aloud.  Meanwhile,  the  cardi- 
nals mark  each  name  upon  a sheet  of  paper,  on  which  all 
their  names  are  printed.  Those  who  are  named  set  down 
also  the  votes  given  them,  to  see  if  they  have  a sufficient 
number  to  be  elected.  This  number  must  he  at  least  hco 
thirds. 

The  last  scrutineer  files  all  these  billets,  that  none  of  them 
may  be  lost,  and  the  file  is  kept  in  view  till  he  has  put  it  into 
a chalice  set  apart  for  that  purpose.  When  the  scrutiny  is 
over,  the  billets  are  again  told  over,  and  three  revisors  exa- 
mine them.  They  are  burned  when  the  election  has  been 
approved  as  canonical.  If  the  votes  do  not  rise  to  a sufficient 
number,  billets  are  taken  in  order  to  choose  the  pope  by 
way  of  accessus  ; and  there  is  scarcely  ever  a scrutiny  with- 
out this  accessus.  The  accessus  is  intended  to  correct  the 
scrutiny.  In  this,  they  give  their  votes  by  other  billets,  on 
which  is  written,  “ Accedo  Domino, &c.  when  they  join  their 
vote  to  another’s ; or,  “ Accedo  Nemini,'^  when  they  adhere  to 
their  first  vote.  The  accessus  is  performed  in  the  same  m.an- 
ner  as  the  scrutiny,  only  they  do  not  take  the  oath  again. 
The  scrutineers  examine  the  billets  of  the  accessus,  as  they 
did  those  of  the  scrutiny,  and  the  cardinals,  after  the  same 
manner,  set  down  the  votes  which  are  gained  thereby  to  any 
of  the  candidates. 

After  the  revisors  have  very  accurately  examined  the  votes 
of  the  accessus,  and  find  the  election  to  be  perfectly  canonical, 
t^iey  send  for  three  apostolical  notaries  into  the  chapel  where 
the  election  was  made,  who,  upon  inspecting  the  billets  and 
other  pieces  which  the  scrutineers  and  revisors  lay  before 
them,  draw  up  a memorandum  of  the  election.  All  the  cardi- 
nals who  have  assisted  at  the  conclave,  sign  and  seal  this 
record;  after  which,  the  scrutineers  burn  all  the  billets,  both 
of  the  scrutiny  and  the  accessus,  in  presence  of  all  the 
cardinals. 

The  pope  is  elected  by  compromise,  when  the  cardinals, 
disagreeing  in  their  choice,  engage  by  mutual  compromise  to 
refer  the  election  to  some  particular  cardinals 
of  probity,  and  to  acknowledge  him  whom  they  ^ Election  by 
shall  nominate  as  duly  elected,  by  virtue  of  the 
power  given  to  them  for  that  purpose.  The 
election  by  way  of  inspiration  is  in  some  measure  riotous 
and  tumultuary.  A select  number  of  cardinals  of  different 
factions,  who  have  determined  to  put  every  thing  to  the  last 
push,  begin  to  cry  out,  “ such  a one  is  pope,”  as  it  were  by 
23 


266 


ROMAN  CATHOLIC  CHURCH. 


inspiration.  Adoration  is  the  same  as  ins'piratlon,  which  is, 
when  two  thirds  of  the  conclave,  being-  agreed  in  the  person, 
go  in  a body  and  adore  and  acknowledge  the  pope  they  ap- 
prove of,  as  head  of  the  church.  The  elections  by  way  of 
compromise,  inspiration,  and  adoration,  but  seldom  happen. 
The  scrutiny  and  accessus  are  the  methods  generally  ob- 
served. 

As  soon  as  the  pope  is  elected,  it  is  customary  for  his 
domestics  and  the  populace  to  plunder  his  cell  in  the  con- 
clave, and  the  palace  in  which  he  resided. 

As  soon  as  the  pope  is  elected,  the  cardinals  who  are  the 
heads  of  their  respective  orders,  ask  the  consent  of  his  holi- 
ness, and  the  name  which  he  is  determined  to 
alteration  of  his  state.  This  al- 
elect.  ^ teration  of  his  name  is  perhaps  the  most  singular 
act  which  takes  place  in  the  election  of  the  su- 
preme pontiff  Sergius  the  Fourth,  who  was  before  called 
“ Os  Porci,^'  that  is,  Swinds  face,  was  the  first  pope  who 
thought  proper  to  change  his  name  on  his  exaltation  to  the 
pontificate ; and  this  custom  has  been  invariably  followed  by 
his  successors.  The  elected  pontiff’s  new  appellation  being 
made  known,  the  fisherman’s  ring  is  immediately  given  him. 
After  which,  the  masters  of  the  ceremonies  draw  up  a formal 
instrument  of  his  declaration,  and  deliver  in  a duplicate  of  it 
to  the  college.  The  two  first  cardinal-deacons  then  conduct 
the  new  pope  behind  the  altar,  where,  with  the  assistance  of 
the  masters  of  the  ceremonies  and  the  sacristan,  (who  is  always 
an  Augustine  monk,)  they  take  off  his  cardinal’s  habit  to  piit 
on  the  pontifical,  which  is  a white  tafleta  cassoc  ; a linen  rochet; 
a camail,  and  a cap,  both  of  red  satin  ; with  shoes  made  of  red 
cloth  embroidered  with  gold,  and  a golden  cross  on  the  upper 
part.  Thus  pompously  dressed,  the  pope  is  carried  on  his 
chair  before  the  altar  of  the  chapel  appointed  for  the  election, 
and  there  the  cardinal-dean,  first,  and  after  him,  the  remainder 
of  the  cardinals,  adore  his  holiness  upon  their  knees,  kissing 
his  foot,  and  his  right  hand ; after  which  the  holy  father 
takes  them  up,  and  gives  them  the  salute  of  peace  on  the  right 
cheek.  After  this,  the  first  cardinal-deacon,  preceded  by  the 
master  of  the  ceremonies,  who  carries  the  cross,  and  by  a choir 
of  musicians  who  sing  the  anthem,  Ecce  sacerdos  magnus, 
6pc. — Behold  the  high  priest  so  acceptable  to  God,  and  so  just — • 
goes  to  the  great  lodge  of  St.  Peter,  where  the  master  mason 
takes  care  to  have  the  door  opened,  that  the  cardinal  may  pass 
into  the  balcony,  to  acquaint  the  people  with  the  pope’s  elec- 
tion, crying  with  an  audible  voice,  Annuntio  vobis  gaudium 


ROMAN  CATHOLIC  CHURCH. 


267 


magnum,  habemus  gapam,  (Spc. — / bring  you  glad  tidings, 
we  have  a pope,  <^c.  Then  one  of  the  large  culverins  of  St, 
Peter’s  is  discharged,  to  give  the  governor  of  the  castle  of  St, 
Angelo  notice  to  discharge  all  his  artillery:  all  the  bells  of 
the  city  begin  to  ring  at  the  same  time,  and  the  air  resounds 
with  the  cheerful  sound  of  drums,  trumpets,  and  kettle  drums. 

During  the  roar  of  the  artillery,  the  sound  of  the  bells,  and 
the  melody  both  of  vocal  and  instrumental  music,  the  Romans 
incessantly  break  out  into  solemn  vows  and  loud  acclama- 
tions for  the  new  pope.  The  same  day,  about  two  hours  be- 
fore night,  the  pope,  having  his  cope  and  his  mitre  on,  is  carried 
and  set  upon  the  altar  of  Sixtus’s  chapel,  where  the  cardinals, 
in  their  purple  copes,  come,  and  a second  time  adore  the  new 
pontiff,  who  is  seated  upon  the  relics  of  the  altar  stone.  This 
adoration  is  celebrated  in  the  same  manner  as  the  former,  the 
musicians  all  the  time  singing  anthems  suitable  to  the  solemn 
occasion. 

In  the  meantime,  the  inclosures  of  the  conclave  are  broken, 
or  taken  down,  and  the  cardinals,  preceded  by  music,  descend 
into  the  middle  of  St.  Peter’s  church.  The  pope  follows  them, 
carried  in  his  pontifical  chair  under  a red  canopy  embellished 
with  gold  fringe.  His  bearers  now  seat  him  on  the  great  altar 
of  St.  Peter,  where  the  cardinals  pay  their  adoration  to  him  a 
third  time,  and  the  foreign  ambassadors  after  them,  before  a 
prodigious  number  of  spectators,  with  whom  this  spacious 
church  is  generally  crowded  to  the  utmost  extent  of  the  very 
porch.  Te  Deum  is  then  sung,  and  the  cardinal-dean,  who  is 
on  the  epistle  side,  reads  the  verses  and  prayers,  appointed  for 
that  purpose  in  the  Roman  ceremonial.  After  this,  his  holi- 
ness is  set  down  on  the  highest  step  of  the  altar.  A cardinal- 
dean  takes  off  his  mitre,  and  then  he  solemnly  blesses  the  peo- 
ple. His  pontificalia  arc  then  taken  off  and  twelve  chair- 
men, in  long  scarlet  cloaks  hangingdown  to  the  ground,  place 
him  in  his  chair,  and  convey  him  on  their  shoulders  into  his 
apartment. 

Stephen  II.  is  said  to  be  the  first  pope  who  was  carried  on 
men’s  shoulders  after  his  election:  but,  as  we  know  that  the 
illustrious  men  of  Rome  were  carried  on  litters  by  their  slaves, 
we  may  conclude  that  this  custom  is  merely  a remnant  of  the 
habits  of  the  ancient  Romans. 

In  regard  to  the  kissing  of  the  feet  of  his  holiness,  it  is 
doubtless  a very  ancient  custom.  Baronius  gives  an  instance 
of  it  in  the  year  204,  and  it  appears  that  after  that  time,  the 
Emperor  Justin  I.,  Pepin,  king  of  France,  Frederic  Barbarossa, 
and  others,  all  kissed  the  pope’s  feet.  The  time>  however, 


2C8 


ROMAN  CATHOLIC  CHURCH. 


when  this  custom  became  constantly  practised  is  not  exactly 
known  ; although  we  may  justly  suspect,  that  it  was  only  the 
same  mark  of  respect  which  was  formerly  paid  to  the  ancient 
Roman  emperors,  who  were,  at  the  same  time,  the  supreme 
pontiffs  of  the  religion  of  the  Romans,  and  the  sovereigns  of  the 
state.  Though  this  ceremony  be  considered,  in  the  opinion 
of  the  vulgar,  as  an  instance  of  the  veneration  and  esteem 
which  Christians  entertain  for  the  pope,  it  will  appear  upon 
the  whole,  that  it  is  to  Jesus  Christ  alone.  For  we  are  to 
observe,  that  the  pope’s  slipper  has  a cross  upon  it,  which  is 
the  emblem  of  Christ  crucified.  The  successors  of  St.  Peter 
have  invariably  ordered  that  their  sandals  should  have  this 
cross  on  the  upper-leathers:  so  that  it  is  not  the  feet  of  his 
holiness,  but  the  cross  of  Jesus  Christ  crucified,  that  is  kiss- 
ed. Faithful  Catholics  affirm  that  the  pontiff’s  feet  ought  to 
be  kissed  after  the  same  manner,  and  with  the  same  respect, 
as  the  cross  and  other  holy  images  are  kissed. 

The  pope  being  the  head  of  the  Catholic  or  universal 
Church,  wears  the  kej^s  as  a sign  of  the  power  with  which  he 

Tlie  Po  e’s  ^vested,  to  open  the  gates  of  heaven  to  all  true 
Coronation.  ^ believers  ; and  the  triple  crown  to  instruct  and 
inform  the  Christian  world,  that  he  is  both  high- 
priest,  emperor,  and  king. 

The  preparations  for  his  coronation  are  in  no  degree  in- 
ferior to  those  of  the  most  august  princes  of  the  universe.  If 
he  be  a deacon  only,  the  cardinal-dean,  after  his  election,  con- 
stitutes him  both  priest  and  bishop  in  Sextus’s  chapel,  to 
which,  on  the  day  of  his  coronation,  he  repairs  in  his  car- 
dinal’s habit ; that  is,  the  white  cassoc,  the  rochet,  the  short 
mantle,  or  cope  of  red  satin,  and  the  red  capuch,  supported  by 
two  prelates,  who  are  the  gentlemen  of  his  bed-chamber  and 
his  cup-bearer,  who  are  dressed  in  a red  cope,  with  a capuch 
lined  with  red  taffeta.  The  pages  of  the  privy  chamber,  and 
the  pages  of  honour,  also  the  chaplain’s  to  the  pope,  who  walk 
with  his  holiness,  are  preceded  by  those  who  are  called  the 
pages  extra  muros,  (that  is,  without  the  walls,)  and  the  squires 
of  the  deceased  pope.  The  ambassadors,  the  general  of  the 
church,  the  princes  of  the  throne,  the  governor  of  Rome,  the 
captains  of  the  light  horse,  of  the  Swiss,  and  the  ancepe- 
sados,  all  make  their  appearance,  and  assist  at  this  ceremony, 
as  well  as  the  cardinals,  who  are  clothed  in  red,  that  is,  in 
their  cassocs,  rochets,  their  copes  of  red  satin,  which  the 
Romms  call  mozetle,  and  their  red  calottes  on  their  heads. 
The  procession  having  arrived  at  Sextus’s  chapel,  the  cardi- 
nals, at  the  entrance,  put  on  their  red  cope.s.  Two  cardinal- 


The  adoration  of  the  Pope  before  the  grand  altar  of  St.  Peter,  p.  2C7. 


The  Communion,  p.  253. 


ROMAN  CATHOLIC  CHURCH. 


2G9 


deacons  now  give  the  pope  his  pontificalia ; the  ceremony  of 
which  is  as  follows; — the  first  master  of  the  ceremonies  girds 
on  ihefalda  of  taffeta  under  the  rochet,  and  puts  upon  his  head 
the  red  satin  berrelta.  His  holiness  then  goes  into  the  chapel; 
where  the  cardinals  rise  up,  and  at  his  first  appearance  make 
him  a most  profound  bow,  the  holy  father  receiving  the 
submission  of  his  spiritual  children  like  an  indulgent  parent. 
The  gentlemen  who  attend  on  their  eminences,  are  at  this  time 
on  their  knees,  and  his  holiness  stands  with  his  back  against 
the  altar.  Afterwards,  one  of  the  two  cardinal-deacons  takes 
off  his  berretta,  and  his  companion  puts  on  another  of  white 
taffeta:  they  likewise  take  off  his  red  moztiie,  and  dress  him  in 
the  amict,  the  alb^  the  girdle,  the  stole,  and  the  red  chasuble, 
embroidered  all  over  with  gold.  The  first  cardinal-deacon 
now  puts  the  mitre  upon  his  head,  whilst  the  master  of  the 
ceremonies  sings  the  extra  with  an  audible  voice  After  this, 
one  of  the  apostolic  sub-deacons  takes  up  the  cross  that  is  car- 
ried before  the  pope;  and  the  cardinals  pull  off  their  berrettas 
in  honour  of  the  sacred  wood. 

The  cross  is  carried  in  the  following  order : the  pope’s 
gentlemen  go  before  it  two  by  two,  followed  by  the  courtiers  of 
the  new  successor  of  St.  Peter,  dressed  in  their  ceremonial 
habits.  The  pages  extra  muros  march  next,  and  after  them 
the  consistorial  advocates,  the  gentlemen  of  the  privy  chamber, 
the  referendary  prelates,  the  bishops,  archbishops,  and  pa- 
triarchs, and  then  the  pope’s  chaplains,  who  carry  the  triple 
crown  and  the  mitre.  The  cross  comes  after  these  chaplains, 
and  is  followed  by  the  cardinal-deacons  two  and  two  a-breast 
and  they  are  followed  by  the  cardinals,  priests,  and  bishops,  in 
the  same  order.  Their  eminences  are  followed  by  the  Roman 
conservators,  the  caporions,  &c.  The  holy  father  is  carried 
to  church  on  a chair  in  the  midst  of  this  solemn  procession, 
surrounded  by  his  guards,  and  an  infinite  number  of  people. 
The  knights  of  St.  Peter  and  St.  Paul  support  the  canopy 
under  which  his  holiness  is  carried ; and  in  this  order,  the 
procession  proceeds  to  St.  Peter’s  church. 

Under  the  portico  of  St.  Peter,  near  the  holy  gate,  a throne 
is  erected  for  the  pope,  where  he  sits  under  a canopy  ; around 
which  benches  are  railed  in  for  the  cardinals.  The  canons, 
and  all  those  who  enjoy  any  benefice  in  St.  Peter’s,  with  their 
cardinal  high-priest  at  the  head  of  them,  now  come  and  kiss 
the  feet  of  the  holy  father.  After  which,  he  is  carried  to 
the  foot  of  the  high  altar,  attended  by  a number  of  people 
making  loud  acclamations:  he  then  kneels  down  and  prays 
bareheaded  before  the  holy  sacrament ; and  is  immediately 


270 


ROMAN  CATHOLIC  CHURCH. 


carried  from  thence  to  the  Gregorian  chapel.  There  he  seats 
himself  on  a throne,  surrounded  by  the  foreign  ambassadors, 
the  princes  of  the  throne,  and  other  persons  of  rank  and  dis- 
tinction. The  cardinals  in  their  red  copes,  the  prelates,  &c, 
then  pay  their  homage  to  him  ; the  former  kissing  his  hand, 
and  the  others  his  knee.  His  holiness  then  gives  the  people 
his  benediction;  and  they  return  him  their  thanks  by  extra* 
ordinary  acclamations,  and  other  testimonies  of  general  joy. 

This  ceremony  being  concluded,  the  cardinals,  bishops,  and 
other  prelates,  put  on  their  white  robes,  whilst  the  canons  of 
St.  Peter  sing  an  anthem  in  the  choir.  The  pope  washes  hia 
hands  four  times.  The  first  time,  the  water  is  presented  him 
by  the  first  Roman  conservator;  the  second  in  time  of  mass, 
by  the  general  of  the  Church;  the  third  by  the  ambassador 
of  the  most  Christian  king ; and  the  last,  by  the  ambassador 
of  his  Imperial  Majesty.  They  are,  if  present  at  the  solem 
niiy,  indispensably  obliged  to  the  performance  of  this  religious 
duty,  as  a proof  of  their  submission  to  the  holy  See. 

The  holy  father  in  the  next  place  is  undressed,  in  order 
to  put  on  other  robes,  the  colour  of  which  is  a type  or  symbol 
of  his  purity  and  innocence.  The  acolytes  present  these  new 
vestments  to  the  cardinal-deacon,  who  clothes  his  holiness  in 
a white  garment;  in  order  that,  according  to  the  language  of 
scripture,  he  may  be  fitted  to  preside  in  the  temple  of  the 
Lord.  The  dress  of  his  holiness  now  consists  of  the  cassco, 
amict,  albe,  girdle,  dalrnatica,  stole,  gloves,  and  mitre,  em- 
broidered with  gold,  and  set  with  jewels.  The  procession  is 
then  resumed,  during  which,  the  first  master  of  the  ceremo- 
nies carries  a lighted  wax  taper  in  one  hand,  and  a basin  in  the 
other,  in  which  the  pomps  and  vanities  of  this  world  are 
exhibited  to  the  holy  father,  under  the  representation  of 
castles  and  palaces  made  of  flax,  to  which  the  master  of  the 
ceremonies  sets  fire  three  successive  times,  saying  to  his  holi- 
ness each  time.  Pater  Sancte,  sic  transit  gloria  mundil 
Behold,  holy  father,  how  the  glory  of  this  world  passes 
away ! — This  ceremony  seems  to  owe  its  birth  to  that  which 
was  practised  at  the  coronation  of  the  Greek  emperors ; for, 
in  the  midst  of  all  the  pomp  and  splendour  of  their  coronation, 
they  were  on  one  hand  presented  with  a vase  filled  with  ashes 
and  dead  men’s  bones,  and  on  the  other  with  flax,  which  was 
set  on  fire ; by  this  double  emblem  reminding  them  of  their 
mortality,  and  of  the  fate  of  their  Avorldly  honours. 

The  whole  procession  having  arrived  at  the  foot  of  the 
altar,  on  which  stand  seven  large  silver  gilt  candlesticks 
with  large  lighted  wax-tapors  in  them,  similar  to  those  which 


ROMAN  CATHOLIC  CHURCH. 


271 


are  carried  by  the  seven  acolytes  before  the  cross,  the  pope 
makes  a short  prayer  on  a desk,  and  then  rising,  begins  the 
Introibo  of  the  mass,  having  the  cardinal-dean  on  his  right 
hand,  as  assistant-bishop  in  his  cope ; and  the  cardinal-deacon 
of  the  gospel  on  his  left,  and  behind  him  two  cardinal-deacons 
assistants. 

After  his  holiness  has  made  the  solemn  confession,  the 
dean  of  the  rota,  who  holds  his  mitre,  gives  it  to  the  two  cardi- 
nal-deacons assistants,  to  set  it  upon  his  head.  His  holiness, 
In  the  next  place,  sits  down  on  his  throne,  before  which  each 
of  the  three  first  cardinal  priests  reads  a prayer  for  his  coro- 
nation. After  which,  the  holy  father  descends  from  tlie 
throne,  his  mitre  is  taken  off,  and  the  first  cardinal-deacon, 
assisted  by  the  second,  dresses  him  in  the  pallium,  saying  to 
him.  Receive  the  'pallium  v^hich  represents  to  'you  the  duties 
and  perfections  of  the  pontifical  function : may  you  discharge 
it  to  the  glory  of  God,  and  of  his  most  Holy  Mother  the  blessed 
Virgin  Mary ; of  the  blessed  apostles  St.  Peter  and  St.  Paul ; 
and  of  the  holy  Roma'n  Church. 

The  cardinal-deacon  of  the  gospel  having  put  three  dia- 
mond buttons  on  the  three  crosses  of  the  pallium,  the  holy 
father  ascends  the  altar,  with  the  pallium  on  his  shoulders, 
but  without  his  mitre,  kisses  the  book  of  the  holy  evangelist, 
puts  incense  into  the  thurible,  and  thurifies  or  perfumes  the 
altar.  After  this,  the  mitre  is  again  set  on  his  holiness  s 
head,  and  the  first  cardinal-deacon  thurifies  him  three  times 
successively.  The  ceremony  closes  with  a salute,  which  that 
cardinal  gives  him  on  his  left  cheek  and  his  stomach,  which 
ceremony  is  also  performed  by  the  other  two  cardinals. 

This  ceremony  being  over,  the  pope  returns  to  his  throne, 
whither  all  the  cardinals  repair,  and  after  taking  off  their 
mitres,  pay  him  their  adorations.  All  the  clergy  come  like- 
wise, and  adore  him,  each  according  to  his  quality,  and  all  in 
their  ceremonial  habits.  The  patriarchs,  archbishops,  and  bi- 
shops, kiss  his  foot  and  his  knee ; the  abbots  and  penitenti- 
aries of  St.  Peter,  his  knee  only. 

Afterwards,  the  pope  rises,  lays  down  his  mitre,  ascends  the 
altar,  sings  or  reads  the  Introite  and  the  Kyrie,  ^c.  sings  the 
Gloria  in  Excelsis  with  an  audible  voice,  and,  as  soon  as  the 
prayer  of  mass  is  said,  resumes  his  place.  Then  the  first 
cardinal-deacon  descends  into  the  confessional  of  St.  Peter, 
which  is  a place  under  the  altar,  where  the  relics  of  the  mar- 
tyrs lie,  attended  by  the  apostolical  sub-deacons,  the  auditors 
of  the  rota,  the  consistorial  advocates,  &c.  who  walk  in  two 
ranks,  with  their  white  copes,  and  their  purple  amices  over 


272 


ROMx\N  CATHOLIC  CHURCH. 


them.  The  cardinal-deacon  sings  there  with  a low  voice,  the 
Exaudi  Christe!  (Hear,  O Christ!)  to  Avhich  the  clergy 
who  follow  him  answer,  Domhio  nostro  a Deo  decreio  sumnio 
Pontifici  el  Paper,  cfc.  (Oar  lord,  the  Pope,  sovereign  Pontiff, 
instituted  and  ordained  by  God,  <SfC.)  The  Exaudi,  Spc.  are 
three  times  repeated  as  well  as  the  Salvator,  Mundi,  w’hich  is 
afterwards  added  by  the  same  cardinal,  and  to  which  the  cler- 
gy answer,  Tu  ilium  adjuva, — that  is,  O Saviour  of  the  world 
assist  him  ! Then  follow  the  litanies  of  the  saints.  The  Latin 
epistle  follow^s  those  litanies,  and  the  Greek  after  the  Latin  ; 
the  one  is  sung  by  the  Greek  sub-deacon,  and  the  other  by  the 
Latin.  The  musicians  in  the  choir  now  sing  the  gradual ; a 
cardinal-deacon  sings  the  gospel  in  Latin,  another  the  same  in 
Greek,  and  the  mass  closes  with  some  particular  ceremonies. 
As  soon  as  mass  is  over,  the  holy  father  goes  into  his  chair 
again,  without  pulling  off  those  robes  which  he  had  worn  du- 
ring the  celebration  of  it.  Then  the  cardinal-arch-priest  of 
St.  Peter,  attended  by  two  canons,  presents  the  pope  with  a 
white  damask  purse,  in  which  are  tw'enty-five  Julios,  old  Ro- 
man money.  The  chapter  and  canons  of  St.  Peter  make  him 
this  present  as  a testimony  that  he  has  sung  mass  ivell.  This 
money  the  holy  father  gives  to  the  cardinal-deacons,  who  sang 
the  two  gospels,  and  they  bestow  it  on  their  train-bearers. 

To  conclude,  the  pope  is  carried  to  the  benediction-pew, 
accompanied  by  his  cardinals  and  prelates.  The  canopy  un- 
der which  he  is  carried,  is  supported  by  the  Roman  conser- 
vators and  the  caparions  ; two  of  the  grooms,  in  red  liveries, 
carrying  fans  of  peacocks’  feathers  on  each  side  of  the  chair. 
The  cardinals  and  prelates  all  stand,  whilst  the  two  first  car- 
dinal-deacons, in  quality  of  assistants,  help  his  holiness  to  as- 
cend the  throne,  which  is  always  set  up  by  the  sacred  college, 
on  the  preceding  day,  in  the  middle  of  the  pew.  As  soon  as 
the  pope  is  seated,  the  choir  sing  the  anthem.  Corona  aurea 
super  caput,  ^c. — that  is,  A crown  of  gold  shall  he  on  his 
head,  6pc.  with  the  responses ; after  which  the  dean  reads  the 
coronation  prayer.  The  second  cardinal-deacon  now  takes  off 
the  mitre  of  his  holiness,  and  the  first  puts  the  triple  crowm 
on  his  head,  saying,  Receive  this  tiara  embellished  with  three 
crowns,  and  never  forget,  when  you  have  it  on,  that  you  are  the 
father  of  princes  and  kmgs,  the  supreme  judge  of  the  universe, 
and  on  the  earth.  Vicar  of  Jesus  Christ  our  Lord  and  Sa- 
viour. 

Immediately  after  being  crowned,  the  pope  blesses  the  peo- 
ple three  times,  and  two  cardinals  publish  a plenary  indul- 
eence  both  in  Latin  and  Italian.  After  this,  his  holiness  with- 


ROMAN  CATHOLIC  CHURCH. 


273 


draws  to  his  apartment  in  the  Vatican,  and  on  his  way  through 
Sixtus’s  chapel,  the  cardinal-deacons  take  off  his  pontificalia. 
The  first  cardinal-priest,  in  the  name  of  the  whole  sacred  col- 
lege, now  makes  him  the  compliment  ad  muUos  annos,  that  is, 
wishes  he  may  enjoy  his  pontificate  for  many  years. 

The  pope  holds  consistories  when  he  receives  princes,  or 
their  ambassadors ; when  he  canonizes  any  saint,  or  promotes 
cardinals ; or  treats  of  any  important  aflair,  ei-  Ceremonies 
ther  civil  or  ecclesiastical.  When  a consistory  observed  when 
is  to  be  held,  the  pope’s  throne  is  erected  in  the  ^ pope  holds 
great  hall  of  the  apostolic  palace.  This  throne  ^oonsistoiy. 
is  almost  square,  and  about  twelve  palms,  or  six  feet,  wide,  to 
which  he  ascends  by  three  steps.  His  holiness  sits  down  on 
a seat  adorned  with  cloth  of  gold,  under  a canopy  of  the  same; 
both  equal  to  each  other  in  point  of  magnificence : the  foot  of 
the  throne  is  covered  with  red  cloth.  The  cardinal-bishops 
and  priests  sit  on  his  right  hand,  below  the  throne;  the  dea- 
cons on  his  left ; but  in  such  a position  as  to  have  their  faces 
towards  the  holy  father.  Between  the  seats  of  the  cardinal- 
bishops  and  priests,  and  those  of  the  deacons,  there  is  a consi- 
derable space  left  for  the  people  to  pass  and  repass. 

When  his  holiness  goes  to  hold  a public  consistory,  he 
walks  with  the  mitre  on  his  head,  and  is  dressed  in  his  amict, 
albe,  stole,  and  red  chasuble,  the  cross  and  cardinals  prece- 
ding him.  The  procession  having  arrived  at  the  consistory 
chamber,  the  holy  father  takes  his  place,  and  then  the  cardi- 
nals, having  first  made  him  a profound  obeisance,  repair  to 
their  respective  seats.  The  archbishops,  bishops,  prothonota- 
ries,  and  other  prelates,  sit  on  the  steps  of  the  throne  ; the 
sub-deacons,  auditors,  clerks  of  the  chamber,  and  acolytes, 
with  their  woollen  copes,  on  the  lowest  step ; and  the 
ecclesiastical  officers  of  the  pope’s  court  on  the  ground,  be- 
tween the  cardinal  seats.  The  pages  of  the  chamber,  and 
the  secretaries,  sit  also  on  the  ground,  between  the  prelates 
and  ecclesiastical  officers.  The  nephews  of  the  reigning  pope, 
in  case  he  has  any,  and  some  other  Roman  princes,  sit  on  each 
side  of  the  throne,  and  are  for  that  reason  called  Princes  of 
the  Phrone.  Ambassadors,  and  other  foreign  ministers,  are 
seated  on  the  right-hand  of  the  throne,  between  the  steps  and 
the  wall,  which  is  the  place  for  the  highest  nobility  : the  other 
gentlemen  are  on  the  left,  among  the  pope’s  domestic  officers : 
the  consistorial  advocates  sit  behind  the  cardinal-deacons,  and 
the  proctors  of  princes,  with  the  fiscal  proctor,  who  takes 
place  of  the  other  proctors,  behind  the  cardinal-bishops.  The 
entrance  of  the  passage  leading  to  the  throne  is  filled  up  by 


274 


ROMAN  CATHOLIC  CHURCH. 


the  pope’s  guard.  The  master  of  the  Sacro  Hospitio  stands 
between  the  guard,  and  the  bottom  of  the  rank  of  cardinal- 
priests.  The  clerks  of  the  ceremonies  are  at  the  head  of  the 
chief  of  the  deacons,  for  the  greater  convenience  of  executing 
the  pope’s  orders.  When  the  pope  holds  a consistory  for  ju- 
dicial causes,  each  advocate,  who  has  any  motion  to  make, 
stands  behind  the  cardinal-priests,  opposite  to  the  pope ; and 
having  opened  his  cause,  he  throws  his  petition  to  the  ecclesi- 
astical officers,  who  take  and  present  it  to  the  vice-chancellor. 
Lastly,  when  the  consistory  is  concluded,  the  two  eldest  cardi- 
nal-deacons come  forward  to  support  the  pope,  and  then  the 
whole  assembly  return  in  the  same  order  as  they  came. 

Private  consistories  have  not  so  many  ceremonies,  and  are 
held  in  some  private  apartment,  at  a distance  from  the  sacred 

Private  con  There  are  no  Steps  to  the  pontifical  seat, 

sistories.  ' ^ open  bench,  without  an  alcove,  and 

another  of  a smaller  size,  which  serves  as  a foot- 
stool to  ascend  to  the  largest  one^  Each  of  the  cardinal- 
bishops  and  priests  is  seated  according  to  his  rank  ; the  eldest 
cardinal  sits  next  the  pope,  on  his  right  hand,  and  the  eldest 
cardinal-deacon  next  him  on  his  left.  There  are  benches 
before  their  seats,  on  which  their  eminences  set  their  feet; 
and  the  assembly  is  so  ranged  or  disposed,  that  the  last  car- 
dinal-deacon is  next  the  last  cardinal-priest,  who  has  a bell 
in  his  hand,  to  call  the  attendants  in  waiting  to  receive 
their  orders.  The  pope’s  seat  is  covered  with  red  cloth;  but 
those  of  the  cardinals  are  only  painted  in  that  colour,  and 
have  the  pope’s  arms  upon  them.  The  space  which  lies  be- 
tween his  holiness  and  their  eminences,  is  covered  with  a large 
carpet.  When  this  ecclesiastical  senate  has  any  state  affairs,  or 
any  matters  relating  to  the  Church,  under  deliberation,  every 
body  but  the  cardinals  goes  out,  and  when  they  come  to  give 
their  votes,  they  are  obliged  to  do  it  standing  and  bareheaded. 

The  service  of  the  Catholic  Church  consists  of  prayers 
and  holy  lessons,  Avhich  the  Church  has  appointed  to  be  read 

Canonical  every  day  by  the  clergy,  at  particular  hours, 
hours  for  di-  This  Service  is  called  the  canonical  hours,  be- 
vine  service,  cause  it  was  ordained  by  the  canons  of  the 
Church,  which  not  only  prr^scribed  the  hours  in  which  it  is  to 
be  said,  but  likewise  every  particular  circumstance  Avhich 
bears  any  relation  to  it.  These  circumstances,  however,  are 
not  absolutely  the  same  in  all  churches.  This  office,  or  order 
of  divune  service,  is  likewise  called  the  hreviarp,  hy  a modern 
term,  which  some  are  of  opinion  was  not  introduced  till  after 
its  abridgment;  for  it  was  much  longer  formerly  than  at  present. 


ROMAN  CATHOLIC  CHURCH. 


275 


There  are  instances  of  canonical  hours  to  be  met  with  in 
the  Hebrew  Scriptures.  The  matins  in  Psalm  cxviii.,  or 
according  to  the  Hebrew,  cxix. ; 'prime,  in  Psalm  xcii. ; tierce, 
in  Acts,  chap.  ii. ; sexte,  in  chap.  x.  of  the  same  book;  none, 
in  chap,  iii. ; and  vespers,  in  our  Lord’s  last  supper.  The 
Heathens  had  likewise  their  matins;  and  the  Egyptians 
saluted  their  gods  every  morning:  they  had  their  primes, 
seconds,  and  tierces,  which  the  Catholics  call  prime,  tierce, 
sexte,  &c, 

The  clergy  being  ordained  and  established  for  the  edifica- 
tion of  Christians,  their  first  obligation  is  constantly  to  repeat 
their  breviary,  that  is,  to  pray  to  God  for  the  Church,  to  sing 
the  divine  office  with  devotion,  to  maintain  a taste  for  piety 
in  Christian  souls,  and  to  administer  ghostly  comfort  and  con- 
solation to  the  respective  flocks  intrusted  to  their  care. 

The  divine  service,  or  office,  is  to  be  said  in  a standing  pos- 
ture, pursuant  to  the  ancient  custom  of  the  Church,  and  upon 
the  knees  on  days  of  penance  only.  It  is  said  by  those  who 
treat  on  Church  ceremonies,  that  genuflection  is  a mark  of 
sorrow  and  contrition ; but  standing  is  not  only  a type  of  joy, 
and  of  raising  the  mind  with  cheerfulness  to  God,  but  of  the 
Resurrection  too,  Avhich  is  the  object  of  the  Christian  faith. 

The  divine  service  consists  of  seven  hours,  if  matins  and 
lauds  be  reckoned  as  one  service,  but  eight,  in  case  they  be 
divided.  In  the  primitive  ages  of  the  Church,  it  was  compo- 
sed but  of  six  parts,  which  were  tierce,  sexte,  and  none,  for 
the  day;  and  for  night,  the  evening,  midnight,  and  mornir)g 
prayers.  At  present  they  are  divided  into  seven  or  eight : 
matins  for  night;  lauds  for  the  morning;  prime,  tierce,  sexte, 
none,  for  the  day;  vespers  for  the  evening;  and  complin  for 
the  beginning  of  the  night.  Certain  writers  on  ceremonies, 
likewise  insist  that  matins  represent  the  occurrences  of  the 
passion-night ; that  lauds  are  appointed  to  commemorate 
Christ’s  resurrection;  prime, to  contemplate  the  ignominious 
treatment  which  he  met  with  at  the  house  of  Caiaphas,  and  to 
humble  ourselves  at  the  sight  of  those  indignities  and  affronts: 
that  tierce  is  principally  designed  to  return  God  thanks  for  the 
sanctification  of  his  Church  by  the  Holy  Ghost ; sexte,  to 
honour  the  crucifixion  of  our  Lord;  and  none,  to  bring  to  our 
remembrance  the  mystery  of  his  death,  which  happened  at 
that  hour  ; that  vespers  were  ordained  to  commemorate  his 
coming,  which,  according  to  a hymn  of  the  Church,  was  to- 
wards the  Night  of  the  World;  and  the  hour  of  complin,  to 
implore  the  protection  of  the  Almighty  during  the  night,  in 
the  same  manner  as  had  been  done  at  prime  for  the  day.  The 


276 


ROMAN  CATHOLIC  CHURCH, 


proper  hour  for  saying  matins  is  the  night ; but  lauds,  which 
are  now,  as  it  were,  incorporated  into  matins,  were  formerly 
said  at  break  of  day.  Both  these  offices  being  called,  with- 
out distinction  matins,  are  now  said  towards  the  close  of  the 
night.  The  hour  of  saying  prime,  is  directly  after  sun-rise, 
for  which  reason  it  is  called  prime,  because  the  ancients  be- 
gan their  day  at  that  time,  and  divided  it  into  twelve  hours, 
which  were  unequal,  as  the  days  were  longer  or  shorter;  and 
by  the  same  rule  tierce  is  fixed  at  the  third  hour  of  the  day, 
and  answers  to  nine  o’clock  at  the  Equinoxes ; sexte  at  the 
sixth,  which  is  alwaj’^s  noon  ; none,  at  the  ninth  hour,  or  about 
three  o’clock  in  the  afternoon ; vespers,  towards  the  evening ; 
and  complin,  after  sun-set.  Due  care  is  generally  taken  that 
these  services  are  all  carefully  performed  at,  or  very  near,  the 
appointed  times  here  specified. 

During  Lent,  however,  vespers  are  said  before  dinner,  on 
account  of  those  who  cannot  keep  fast  according  to  the  pre- 
scription of  the  Church,  till  the  usual  hour  of  vespers.  In 
winter,  that  is,  from  All-Saints  to  Easter,  vespers  are  sung  at 
two  o’clock,  and  the  rest  of  the  year  at  three.  After  vespers, 
the  curates  or  vicars  ought  to  catechize  youths,  unless  it  has 
been  already  done  at  mass,  after  the  prone,  or  sermon.  The 
evening  prayer  follows. 

Not  only  those  ecclesiastics  who  are  in  holy  orders,  but 
every  nun  and  friar  likewise,  who  has  entered  into  solemn 
vows,  and  all  who  hold  benefices,  are  under  an  obligation  to 
perform  this  service ; insomuch,  that  whoever  neglects  this 
duty  is  reckoned  to  be  guilty  of  a mortal  sin,  and  is  consider- 
ed liable  to  restore  the  revenues  of  his  benefice. 

The  Catholics  look  upon  the  sacrifice  of  the  mass  as  the 
most  acceptable  of  all  adorations,  and  the  most  effectual  of  all 
Ceremonies  Church  not  only  prays  herself  at 

of  the  mass.  sacrifice,  which  the  priest  offers  up  to  God 

in  the  most  solemn  and  majestic  manner ; but 
Jesus  Christ  also,  by  the  sacrifice  of  his  own  body,  is  said  to 
offer  up  to  his  Father  the  most  perfect  adoration  that  can  pos- 
sibly be  paid  to  him,  since  it  is  offered  by  a God.  In  short, 
it  is  Jesus  Christ,  who  alone,  and  always,  acts  in  this  sacrifice. 
The  priest  is  but  his  minister,  his  instrument,  his  terrestrial 
organ  ; it  is  Christ  who  leads  and  directs  him,  and  makes  the 
action  of  the  priest  effectual,  who  offers  him  as  propitiation  for 
the  sins  of  men ; however  corrupt,  therefore,  the  priest  maybe 
in  his  morals,  it  is  held  that  the  sacrifice  isequedly  salutary  to 
llie  church,  a tenet  which  redounds  considerably  to  the  im- 
maculate character  of  the  holy  Roman  Catholic  Church. 


Priest  before  the  altar.  Priest  commences  the  Mass,  p.277. 


The  Confiteor. 


Priest  kisses  the  altar,  p.  277 


p- 

Priest  at  the  Epistle.  The  Introite.  p.  277. 


Kyrie  Eleyson. 


Dominus  vobiscum.  p.  278. 


ROMAN  CATHOLIC  CHURCH. 


277 


The  holy-water  is  made  on  Sundays,  before  high  mass,  after 
which  follows  a procession.  The  faithful  (for  by  this  term  the 
Catholics  generally  distinguish  themselves)  ought  to  be  present 
at  mass  with  a conscience  avoid  of  oflence ; and  in  order  to 
show  them  the  necessity  of  such  internal  purity,  they  are  sprink- 
led with  a water  sanctified  for  that  purpose  % a solemn  bene- 
diction. The  procession  is  a preparation  of  the  hearts  of  the 
congregation,  for  the  holy  sacrifice  of  the  mass  ; and  the  priest 
and  clergy  make  this  preparation  by  their  spiritual  hymns  and 
the  elevation  of  the  cross,  which  is  carried  before  the  clergy, 
whilst  they  move  in  a solemn  manner  round  the  church,  or 
the  places  adjacent  to  it. 

The  mass  consists  of  two  principal  parts,  viz.  the  ^^r*-^  from 
the  beginning  to  the  offering,  which  was  formerly  called  the 
Mass  of  the  Catechumens ; and  the  second,  from  the  offering 
to  the  conclusion,  called  the  Mass  of  the  Faithful.  Every 
person,  without  any  distinction,  was  required  to  be  present  at 
it,  till  the  offering;  because,  in  this  first  part,  the  lessons  from 
scripture,  and  the  preaching  of  the  Gospel,  were  included, 
from  which  none  were  to  be  excluded.  But  after  the  sermon, 
none  were  permitted  to  have  a share  in  the  sacrifice,  but  those 
of  the  faithful  who  were  duly  qualified  to  partake  of  it ; the 
catechumens  were  ordered  to  depart,  and  the  penitents  were 
not  only  shut  out  and  kept  from  the  communion,  but  even  from 
the  sight  of  the  mysteries ; for  which  reason  the  deacon  cried 
out.  Holy  things  are  for  such  as  are  holy  ; let  the  profane  de- 
part hence  ! 

The  various  actions  of  the  priest  at  mass  may  be  included 
under  thirty-five  distinct  heads  ; and  devotion  has  discovered 
in  all  his  actions  a complete  allegory  of  the  pas-  . 
sion  of  Jesus  Christ.  These  several  actions 
are  briefly  as  follows: — 1.  The  priest  goes  to  mass, 
the  altar,  in  allusion  to  our  Lord’s  retreat  with 
his  apostles  to  the  Garden  of  Olives.  2.  Before  he  begins 
mass,  he  says  a preparatory  prayer.  The  priest  is  then  to 
look  on  himself  as  one  abandoned  of  God,  and  driven  out  of 
Paradise  for  the  sin  of  Adam.  3.  The  priest  makes  confes- 
sion for  himself,  and  for  the  people,  in  which  it  is  required 
that  he  be  free  from  mortal  and  from  venial  sin.  4.  The  priest 
kisses  the  altar,  as  a token  of  our  reconciliation  with  God,  and 
our  Lord’s  being  betrayed  by  a kiss.  5.  The  priest  goes  to 
the  epistle  side  of  the  altar,  and  thurifies  or  perfumes  it.  Jesus 
Christ  is  now  supposed  to  be  taken  and  bound.  6.  The  In- 
iroite,  said  or  sung,  i.  e.  a psalm  or  hymn,  applicable  to  the 
circumstance  of  our  Lord’s  being  carried  before  Caiaphas  the 


278 


ROMAN  CATHOLIC  CHURCH. 


high-pricst.  7.  The  priest  says  the  Kyrie  Ehison,  which 
signifies,  Lord  have  mercy  upon  us,  three  times,  in  allusion 
to  Peter’s  denying  our  lA^rd  thrice.  8.  The  priest,  turning 
towards  the  altar,  says,  Domhius  vohiscum,  i.  e.  The  Lord  he 
with  you ; the  people  return  this  salutation,  cum  Sjjiriiu  luo, 
and  with  thy  Spirit,  Jesus  Christ  looking  at  Peter.  9.  The 
priest  reads  the  epistle  relating  to  Jesus  being  accused  before 
Pilate.  10.  The  priest  bowing  before  the  altar,  says  Munda 
cor,  i.  e.  cleanse  our  hearts  The  gradual  is  sung.  This 
psalm  is  varied  according  as  it  is  the  time  of  Lent  or  not.  The 
devotion  is  now  directed  to  our  Saviour’s  being  accused  be- 
fore Herod,  and  making  no  reply.  11.  The  priest  reads  the 
gospel  wherein  Jesus  Christ  is  sent  from  Herod  to  Pilate. 
The  gospel  is  carried  from  the  right  side  of  the  altar  to  the 
left,  to  denote  the  tender  of  the  gospel  to  the  Gentiles,  after  re- 
fusal by  the  Jews.  12.  The  priest  uncovers  the  chalice, 
hereby  to  represent  our  Lord  was  stripped  in  order  to  be 
scourged.  1 3.  The  oblation  to  the  host,  the  creed  is  sung  by 
the  congregation.  The  priest  then  kisses  the  altar,  then  the 
priest  offers  up  the  host,  which  is  to  represent  or  import  the 
scourging  of  Jesus  Christ,  which  was  introductory  to  his  other 
sufferings.  14.  The  priest  elevates  the  chalice,  then  covers 
it.  Here  Jesus  being  crowned  with  thorns  is  supposed  to  be 
figured  to  the  mind,  showing  that  he  was  going  to  be  elevated 
a victim  ; and  it  is  well  knowui  the  victims  of  the  Pagans 
were  crowned  before  they  were  sacrificed  to  their  idols.  15. 
The  priest  washes  his  fingers,  as  Pilate  washed  his  hands, 
and  declares  Jesus  innocent,  blesses  the  bread  and  the  wine, 
blesses  the  frankincense,  and  perfumes  the  bread  and  wine, 
praying  that  the  smell  of  this  sacrifice  may  be  more  accept- 
able to  him  than  the  smoke  of  victims.  16.  The  priest  turn- 
ing to  the  people,  says,  Coremus  Fratres,  i.  e.  let  us  pray. 
He  then  bows  himself  to  the  altar,  addresses  himself  to  the 
Trinity,  and  prays  in  a very  low  voice.  This  is  one  of  the 
secretums  of  the  mass,  and  the  imagination  of  the  devout 
Christian  is  to  find  out  the  conformity  between  this  and  Christ 
being  clothed  with  a purple  robe : but  we  shall  be  cautious 
of  adding  more  on  this  head,  that  we  may  not  lose  ourselves 
in  the  boundless  ocean  of  allusions.  17.  The  priest  says  the 
preface  at  the  close  of  the  Secretum.  This  part  of  the  mass  is 
in  affinity  to  Jesus  Christ  being  crucified.  The  priest  uses  a 
prayer  to  God  the  Father,  which  is  followed  by  the  Sanctus, 
holy,  holy,  holy  is  the  Lord,  &c.  which  the  people  sing.  18. 
The  priest  joining  his  hands  prays  for  the  faithful  that  are 
living.  This  is  said  to  be  in  allusion  to  Jesus  Christ  bearing 


ROMAN  CATHOLIC  CHURCH. 


279 


the  cross  to  die  upon,  that  we  might  live.  19.  The  priest 
covers  with  a cloth  the  host  and  chalice,  St.  Veronica  offering 
her  handkerchief  to  Jesus  Christ.  20.  The  priest  makes  the 
sign  of  the  cross  upon  the  host  and  chalice,  to  signify  that 
Jesus  Christ  is  nailed  to  the  cross.  21.  The  priest  adores  the 
host  before  elevated,  and  then  he  raises  it  up,  in  the  best  man- 
ner to  represent  our  Saviour  lifted  up  upon  the  cross.  He  re- 
peats the  Lord’s  prayer,  with  his  arms  extended,  that  his  body 
might  represent  the  figure  of  a cross,  which  is  the  ensign  of 
Christianity.  22.  The  priest  likewise  consecrates  the  chalice, 
and  elevates  it,  to  represent  the  blood  of  Jesus  Christ  shed 
upon  the  cross.  23.  The  priest  says  the  Memento  for  the 
faithful  that  are  in  purgatory.  This  prayer  is  in  allusion  to 
that  which  our  Lord  made  for  his  enemies;  but  this  allusion 
would  be  forced  and  unnatural,  unless  the  devotees  looked 
upon  themselves  as  his  enemies.  24.  The  priest  then  raises 
his  voice,  smiting  his  breast,  begs  God’s  blessing  on  himself 
and  congregation,  for  the  sake  of  such  saints  as  he  enumerates, 
and  implores  the  divine  Majesty  for  a place  in  paradise,  to 
imitate  the  thief  upon  the  cross.  25.  The  priest  elevates  the 
host  and  cup,  and  says  the  per  omnia,  then  the  Lord’s  prayer. 
The  sign  of  the  cross,  which  he  makes  on  the  host,  the  cha- 
jice,  and  the  altar,  is  to  represent  to  God  that  bleeding  sacri- 
fice which  his  Son  offered  up  to  him  of  himself ; then  the  de- 
vout Christian  becomes  the  child  of  God,  and  all  this  is  an 
allusion  to  the  Virgin  Mary’s  being  bid  to  look  on  St.  John 
as  her  son.  26.  After  the  Lord’s  prayer  the  priest  says  a 
private  one  to  God,  to  procure  his  peace  by  the  mediation  of 
the  Virgin  Mary  and  the  saints,  then  puts  the  sacred  host  upon 
the  paten,  and  breaks  it,  to  represent  Jesus  Christ  giving  up 
the  ghost.  27.  The  priest  puts  a little  bit  of  the  host  into  the 
chalice.  The  true  Christian  is  now  with  an  eye  of  faith  to 
behold  Jesus  Christ  descending  into  Limbo,  i.  e.  hell.  28. 
Then  the  priest  says,  and  the  people  sing,  Agnus  Dei,  &c. 
thrice  over,  and  the  priest  smites  his  breast.  This  action  is 
an  allusion  to  those  who,  having  seen  our  Lord’s  sufferings, 
returned  home  smiting  their  breasts.  29.  After  the  Ag'nus 
Dei  is  sung,  the  priest  says  a private  prayer  for  the  peace  of 
the  church.  He  then  kisses  the  altar,  and  the  instrument  of 
peace  called  the  paxis,  which  being  received  at  his  hands  by 
the  deacon,  it  is  handed  about  to  the  people  to  be  kissed,  and 
passed  from  each  other  with  these  words,  peace  he  with  you  ; 
and  whilst  the  paxis  is  kissing,  the  priest  prepares  himself  for 
the  communion  by  two  other  prayers,  when  he  adores  the 
host,  and  then  says,  with  a low  voice,  / ivill  eat  of  the  celestial 


280 


ROMAN  CATHOLIC  CHURCH. 


bread ; and  smiting  his  breast,  says,  I am  not  worthy  that 
thou,  shouldest  enter  into  my  house,  three  times,  after  eating  of 
the  bread.  He  uncovers  the  chalice,  repeating  verse  i.  of  the 
1 15th  psalm,  according  to  the  Vulgate.  When  the  priest  has 
received  the  communion,  he  administers  it  to  the  people.  The 
application  of  these  ceremonies  is  to  the  death  and  burial  of 
Jesus  Christ,  and  his  descent  into  hell.  30.  After  this,  the 
priest  putting  the  wine  into  the  chalice,  in  order  to  take  what 
is  called  the  ablution,  repeats  a short  prayer;  then  he  causes 
wine  and  water  to  be  poured  out  for  the  second  ablution,  ac- 
companied with  another  short  prayer,  and  then  salutes  the 
congregation.  These  ablutions  allegorically  represent  the 
washing  and  embalming  the  body  of  Jesus  Christ,  &c.  31. 

The  priest  sings  the  post  communion  or  prayer  for  a good 
effect  of  the  sacrament  then  received,  expressed  by  the  glorious 
resurrection  of  the  regenerate  Christians,  and  is  to  be  looked 
upon  as  the  representation  of  our  Lord’s  resurrection.  32. 
J'he  priest,  turning  to  the  people,  says,  Dominus  vohiscum, 
salutes  the  congregation,  as  the  ambassador  of  Christ,  with 
the  message  of  peace.  33.  The  priest  reads  the  beginning  of 
St.  John’s  gospel,  and  particularly  of  Jesus’s  appearing  to  his 
mother  and  disciples,  and  uses  some  short  prayers.  34.  The 
priest  dismisses  the  people  with  these  words,  Ite  missa  est,  de- 
part, the  mass  is  concluded,  to  which  they  answer,  God  be 
thanked.  This,  they  say,  points  to  the  ascension  of  Jesus 
Christ,  where  he  receives  the  eternal  reward  of  that  sacrifice. 
Doth  as  priest  and  victim.  3.5.  The  people  receive  the  bene- 
diction of  the  priest  or  bishop,  if  he  is  present,  to  represent  the 
blessings  promised  and  poured  down  upon  the  apostles  by  the 
Holy  Ghost. 

This  benediction  must  be  given  after  kissing,  with  eyes 
erected  to  heaven,  and  arms  stretched  out,  and  then  gently 
brought  back  to  the  stomach,  that  the  hands  may  join  in  an 
affectionate  manner  for  the  congregation  of  the  faithful. 

The  extension  of  the  arms  and  the  joining  of  the  hands  are 
both  mysterious,  and  show  the  charity  with  which  the  priest 
calls  his  spiritual  brethren  to  God. 

When  he  pronounces  the  benediction  he  must  lean  in  an 
engaging  posture  towards  the  altar. 

„ j ^ Masses  among  the  Catholics  are  exceedingly 
solemn  Muss  numerous;  but  our  limits  admit  of  a description 
of  but  two — high  or  solemn  mass  and  the  mass 

for  the  dead. 

When  there  is  to  be  a solemn  mass,  if  it  be  a bishop  who  offi- 
ciates, he  is  attended  to  church  by  the  canons  and  other  officers 


ROMAN  CATHOLIC  CHURCH. 


281 


of  the  church,  who  go  and  wait  upon  him  in  state  at  his  palace  ; 
but  if  it  happens  to  be  too  far  distant  from  the  church,  the  whole 
chapter,  who  wait  at  the  church-gate,  advance  to  meet  him  as 
soon  as  his  lordship  appears  in  sight,  and  when  he  draws  near 
to  the  church,  the  bells  are  rung  to  give  the  people  notice  of 
it,  and  the  moment  he  sets  his  foot  within  the  church,  the 
organ  begins  to  play.  The  master  of  the  ceremonies  now 
gives  the  sprinkler  to  the  head  canon,  who  presents  it  to  the 
bishop,  after  he  has  kissed  both  that,  and  his  sacred  hand.  His 
lordship  first  sprinkles  himself,  and  then  the  canons,  with  it, 
in  the  name  of  the  Father,  Son,  and  Holy  Ghost ; and  then 
proceeds  to  say  a prayer  at  a desk  prepared  for  that  particular 
purpose,  before  the  altar,  on  which  stands  the  Holy  Sacra- 
ment. He  performs  the  same  ceremony  at  the  high  altar ; 
and  thence  he  withdraws  into  the  vestry,  and  there  puts  on 
such  ornaments  as  are  suitable  to  the  solemnity  of  the  mass, 
in  the  following  manner. 

The  sub-deacon  goes  to  a little  closet  contiguous  to  the  altar, 
and  takes  from  it  the  episcopal  sandals*  and  stockings,  which 
he  elevates  and  presents  to  the  bishop.  Then  he  kneels 
down,  takes  ofi"  his  lordship’s  shoes  and  stockings ; the 
bishop,  meanwhile,  is  in  the  midst  of  seven  or  eight  acolytes, 
all  upon  their  knees,  and  dressed  in  their  robes,  who,  as  well 
as  the  deacon,  spread  the  prelate’s  robes,  in  order  that  nothing 
indelicate  may  be  discerned  in  putting  on  his  stockings.  Two 
acolytes,  after  they  have  washed  their  hands,  now  take  the 
sacred  habiliments,  hold  them  up,  and  give  them  to  the  two 
deacon-assistants,  to  put  upon  the  bishop,  as  soon  as  he  has 
washed  his  hands.  The  deacon  salutes  the  bishop,  takes  off 
his  upper  garment,  and  puts  on  his  amict,  the  cross  of  which 
he  kisses  ; then  they  give  him  the  albe,  the  girdle,  the  cross 
for  his  breast,  the  stole,  and  the  pluvial.  He  kisses  the  cross 
that  is  upon  each  of  them,  one  after  another,  and  thereby  testi- 
fies the  extraordinary  veneration  which  he  has,  or  ought  to 
have,  for  the  cross  of  Christ.  The  deacon-assistants  likewise 
most  devoutly  kiss  those  sacred  vestments.  As  soon  as  the 
bishop  is  seated,  they  put  his  mitre  on,  and  a priest  presents 
him  with  the  pastoral  ring.  The  deacon  then  gives  him  his 
right  glove,  and  the  sub-deacon  his  left,  which  each  of  them 
kiss,  as  also  the  hand  they  have  the  honour  to  serve.  Ejacu- 
latory prayers  have  been  adapted  to  each  individual  piece  of 
the  episcopal  robes,  and  the  devotion  of  this  ceremony  is  sup- 
ported and  confirmed  by  singing  the  office  of  tierce. 

According  to  Casalius  and  others,  there  is  some  mystery  in 
each  of  the  bishop’s  ornaments:  the  stole  represents  the  yoke 

2r 


282 


ROMAN  CATHOLIC  CHURCH. 


of  the  gospel ; the  bishop’s  shoes  are  taken  off  by  virtue  of 
what  God  said  to  Moses,  Pul  off  thy  shoes  from  off  thy  feet, 
&c.  ; the  dalmatica,  which  is  in  the  form  of  a cross,  intimates 
to  the  deacon,  that  he  must  be  crucified  to  the  world ; the  albe 
represents  the  purity  of  the  priest’s  soul;  the  pastoral  ring 
points  out  the  bishop’s  spiritual  marriage  with  the  church  ; his 
gloves  signify  that  he  is  to  be  insensible  of  his  good  works,  or 
that  he  must  direct  them  to  a spiritual  end  ; the  girdle,  that 
he  is  to  be  girded  with  justice  and  virtue ; the  sandals,  that  he 
ought  from  thenceforth  to  walk  in  the  paths  of  the  Lord  ; the 
two  horns  of  the  mitre  represent  the  Old  and  New  Testa- 
ment ; the  shepherd’s  crook,  his  correction  and  paternal  au- 
thority. The  'pluvial,  which,  in  former  times  was  a dress  for 
travelling  and  fatigue,  from  whence  it  manifestly  took  its 
name,  signifying  a protection  against  rain  and  storms,  shows 
the  miseries  of  this  life,  which  is  ever  exposed  to  temptations 
and  human  infirmities. 

The  bishop  being  dressed  in  all  his  habiliments,  his  clergy 
range  themselves  round  about  him.  Two  deacons,  who  are 
canons,  place  themselves  on  each  side  of  him,  both  in  their 
dalmaticas ; and  after  them  a deacon,  and  a sub-deacon.  The 
incense-bearer  appears  with  the  censer,  and  a priest  with  the 
navet,  out  of  which  the  bishop  takes  incense,  puts  it  into  the 
censer,  and  gives  it  his  benediction.  After  this  he  kisses  the 
cross,  -which  is  upon  the  vestry-altar,  and  goes  in  procession 
to  the  other  altar,  where  he  is  to  celebrate  mass.  The  incense- 
bearer  walks  at  the  head  of  the  procession ; two  wax-candle 
bearers,  with  lighted  tapers  in  their  hands,  march  next,  on 
each  side  of  him  who  bears  the  cross : all  the  clergy  follow 
them.  The  sub-deacon  who  is  to  sing  the  epistle,  carries  be- 
fore his  breast,  the  book  of  the  New  Testament,  which  is  shut, 
and  in  which  is  the  bishop’s  maniple.  A deacon  and  a priest, 
with  their  pluvials  on,  march  before  the  bishop,  who  leans 
humbly  on  his  two  deacon-assistants,  with  the  shepherd’s  crook 
in  his  left  hand,  and  his  right  somewhat  raised,  ready  to  give 
his  benediction  to  those  Christians  whom  he  meets  with  in 
his  way. 

The  bishop  being  now  advanced  to  the  altar,  salutes  his 
clergy  with  one  single  bow  of  the  head.  When  he  is  on  the 
lowest  step,  he  delivers  his  crook  to  the  sub-deacon,  and  the 
deacon  takes  off  his  mitre.  Then  the  prelate  and  his  officia- 
ting clergy  make  a profound  bow  to  the  cross  on  the  altar ; 
after  which  the  clergy  all  withdraw,  except  the  • sub-deacon, 
who  has  the  charge  of  the  episcopal  crook,  the  incense-bearer, 
t\vo  deacon-assistants,  one  priest-assistant,  who  stands  at  the 


ROMAN  CATHOLIC  CHURCH. 


283 


bishop’s  right  hand,  one  deacon  at  his  left,  and  one  more  be- 
hind him.  The  bishop  says  the  conjiteor,  and  the  choir  sing 
the  introite. 

At  the  end  of  the  confession,  the  sub-deacon  takes  the  ma- 
niple, which  was  in  the  book  of  the  New  Testament,  kisses 
it,  and  presents  it  to  the  bishop  for  the  same  purpose  ; then 
kisses  his  lordship’s  hand,  and  puts  it  on  his  left  arm  ; in  the 
meantime  the  canons,  dressed  in  their  robes,  repeat  the  con- 
fession. After  this  the  bishop  goes  up  to  the  altar,  and  con- 
tinuing his  prayer,  he  leans  towards  the  altar,  extending  his 
arms  upon  the  table  of  it,  and  kissing  it  with  affection  in  the 
middle,  whilst  he  makes  mention  of  the  sacred  relics  which 
are  placed  therein.  The  sub-deacon  now  presents  him  with 
the  book  of  the  New  Testament,  which  he  kisses.  The  in- 
cense-bearer then  comes  forward  with  the  censer  and  navet, 
which  he  delivers  to  the  deacon,  and  the  bishop  receives  them 
from  him,  in  order  to  bless  the  incense.  The  person  who 
officiates,  then  takes  the  censer,  perfumes  the  altar,  gives  it 
back  to  the  deacon,  takes  the  mitre  from  another  deacon,  goes 
to  the  epistle  side,  and  is  thrice  perfumed  there  by  the  deacon 
who  holds  the  censer. 

After  this  ceremony  is  over,  the  bishop  kisses  the  holy 
cross,  takes  the  crosier  in  his  left  hand,  and  leaning  upon  his 
two  deacon-assistants,  whilst  the  deacon  and  sub-deacon  con- 
tinue at  the  altar,  goes  to  his  episcopal  throne.  There,  laying 
aside  his  mitre,  and  making  the  sign  of  the  cross,  from  the 
forehead  down  to  the  breast,  he  reads  the  introite  out  of  a 
mass-book,  which  the  assistant-priest  holds  for  him,  whilst 
another  has  a wax-taper  in  his  hand  to  light  his  lordship. 
The  two  deacon-assistants  point  with  their  finger  to  the  place 
where  he  is  to  read  ; then  all  sing  the  kyrie  together ; after 
which  the  bishop  puts  on  his  mitre  and  his  grem.ial,  which  is 
a sort  of  sacerdotal  apron,  and  sits  down.  The  two  deacon- 
assistants  now  seat  themselves  on  each  side  of  him,  and  the 
assistant-priest  sits  down  on  a stool.  They  all  rise  when  the 
choir  concludes  the  kyrie ; then  the  bishop,  turning  towards 
the  altar,  gives  out  the  Gloria  in  excelsis  with  an  audible 
voice,  which  he  continues  saying  with  his  ministers. 

There  is  nothing  very  remarkable  relating  to  the  gradual, 
the  hallelujah,  and  the  gospel,  unless  it  be  that  the  last  is 
ushered  in  by  a kind  of  procession.  The  master  of  the  cere- 
monies walks  first,  after  him  the  incense-bearer,  and  then  the 
light-bearers,  each  with  a burning  taper.  A sub-deacon  fol- 
lows, with  his  hands  joined,  as  if  he  were  saying  his  prayers, 
The  deacon  comes  next,  v.’ith  the  New  Testament  borne  upon 


284 


ROMAN  CATHOLIC  CHURCH. 


his  breast.  This  devout  assembly,  passing  in  review  before 
the  altar,  salute  it  with  bended  knees  as  they  pass  along,  and 
when  they  are  arrived  at  the  place  for  reading  the  gospel,  the 
deacon,  who  then  stands  between  the  two  taper-bearers,  turns 
to  the  right  of  the  altar,  opens  the  book,  and  begins  the  lesson 
out  of  the  gospel.  When  the  deacon  says,  Dominus  vohiscum, 
the  bishop  rises,  and  lays  aside  his  mitre  and  his  gremial. 
When  he  comes  to  these  words.  Here  hegmneth  the  holy  gos- 
pel, he  makes  the  sign  of  the  cross ; and,  to  conclude,  blesses 
himself  by  another  cross  ; after  which  the  prelate  resumes  his 
crosier,  then  makes  the  sign  of  the  cross  again,  and  all  his 
ministers  follow  his  example. 

The  gospel  being  read,  he  who  officiates  kisses  the  book, 
and  all  of  them  return  in  the  same  order  as  they  came ; — 
The  assistant-priest  incensing  the  bishop. 

In  the  next  place  the  bishop  preaches,  or  some  canon,  who 
is  a priest,  performs  that  office  for  him.  After  sermon,  the  dea- 
con, who  sings  the  gospel,  goes  to  the  left  hand  of  the  bishop, 
and  leaning  a little  forward,  says  the  conjiteor  before  him. 

After  this  confession  is  over,  the  assistant-priest  publishes 
the  indulgences,  and  the  bishop  gives  the  absolution.  If  there 
be  no  sermon,  they  go  on  from  the  gospel  to  the  creed,  which 
is  repeated  in  form  like  all  the  rest. 

The  offertory  follows  the  creed.  The  bishop  reads  it  stand- 
ing and  bare-headed.  When  he  has  done,  he  returns  to  his 
seat,  and  puts  on  his  mitre.  One  deacon  takes  off  his  pastoral 
ring,  another  his  gloves,  and  some  substantial  layman  presents 
him  the  basin  to  wash  his  hands.  The  arch-deacon,  whom 
the  ceremonial  constantly  calls  the  assistant-priest,  gives  him 
the  napkin.  His  lordship  goes  up  again  to  the  altar,  sup- 
ported by  his  two  assistants  ; the  sub-deacon  goes  to  the  cre- 
dence table,  and  by  the  help  of  two  acolytes,  puts  on  his 
shoulders  the  veil  which  covered  the  sacred  vessels,  in  such  a 
manner,  that  it  hangs  a little  lower  on  the  right  side,  than  on 
the  left.  Then  with  his  left  hand  he  takes  the  chalice  and 
paten,  on  which  are  two  hosts,  duly  prepared,  and  covered 
with  a pall.  The  right  hand  lies  lightly  over  the  veil,  the 
longest  side  of  which  is  made  use  of  to  cover  the  chalice,  An 
acolyte  follows  the  sub-deacon  to  the  altar  with  wine  and  wa- 
ter. The  deacon  presents  the  paten  to  the  person  who 
officiates:  all  this  part  of  the  mass,  which  is  celebrated  in  a 
solemn  manner  by  the  bishop,  is  performed  as  in  common 
masses. 

The  assistant-priest  must  take  care  that  the  prelate  who 
officiates  exactly  follows  the  rubric  of  the  mass ; and  some  of 


ROMAN  CATHOLIC  CHURCH. 

the  ministers  must  stand  on  each  side  the  altar  with  lighted 
tapers,  to  honour  the  elcA^ation  of  the  sacrament. 

When  the  bishop  elevates  the  host,  the  deacon  who  kneels 
on  his  right  side,  takes  up  the  border  of  the  celebrant’s  planet. 
He  observes  likewise  the  same  ceremony  at  the  elevation  of 
the  chalice.  It  must  be  observed,  that  an  acolyte  incenses  the 
body  and  blood  of  our  Lord,  during  the  elevation  of  both  one 
and  the  other,  three  times  successively.  After  that  the  minis- 
ters, who  attended  the  mysteries  of  the  sacrifice  with  their 
lighted  tapers,  withdraw  to  the  outside  of  the  presbyterium  to 
extinguish  them,  unless  they  assist  in  the  administration  of  the 
sacrament. 

After  the  Agnus  Dei,  the  assistant-priest  places  himself  at 
the  bishop’s  right  hand,  and  a deacon  on  his  left.  The  former 
kneels,  whilst  the  celebrant  says  a short  prayer,  then  rises 
again  immediately,  and  both  of  them  kiss  the  altar.  The  cele- 
brant gives  the  kiss  of  peace  to  the  priest,  who  turns  his  left 
cheek  to  receive  it.  After  this  mutual  greeting,  the  assistant- 
priest  distributes  the  kiss  which  he  has  received  amongst  the 
choir,  beginning  with  the  clergy  of  the  highest  quality  in  all 
the  congregation.  The  laity  kiss  the  paxis,  or  instrument  of 
peace,  which,  at  less  solemn  masses,  is  constantly  made  use  of 
instead  of  an  immediate  kiss.  There  is  no  variation  in  what 
follows,  from  the  ceremonies  observed  at  common  masses. 

The  most  solemn  mass  for  the  dead,  is  that  which  the  bishop 
himself  celebrates.  The  melancholy  occasion  of  the  ceremony 
does  not  admit  of  any  pompous  decorations  on 
the  altar.  All  the  flowers,  festoons,  relics,  and 
images,  are  removed.  Six  yellow  wax-lights,  and 
a cross  in  the  middle,  are  the  only  ornaments.  Two  other 
tapers  of  the  same  kind  give  light  to  the  credence-table,  which 
is  covered  Vvith  a very  plain  small  table-cloth,  and  on  which 
there  is  no  other  ornament  than  what  is  absolutely  necessary 
for  so  mournful  an  occasion ; such  as  a mass-book,  a holy 
water-pot,  a sprinkler,  a thurible,  a navet,  and  a black  cloth 
for  absolution.  ^ The  acolytes  spread  a black  cloth  upon  the 
altar,  and  the  bishop  officiates  likewise  in  black.  As  soon  as 
mass  is  over,  he  puts  on  a pluvial  of  the  same  colour;  the 
dress  of  his  ministers,  the  episcopal  chair,  and  the  pontifical 
books,  are  all  black.  The  bishop  who  celebrates  this  melan- 
choly mass,  has  no  crosier  in  his  hand,  no  gloves  on,  nor  his 
sandals  upon  his  feet ; nor  does  he  say  the  Judica,  the  Remi- 
niscaris,  the  Quam  dilecta,  nor  several  prayers  which  are 
said  at  other  masses.  After  the  Conjiteor,  he  kisses  the  altar, 
but  not  the  book;  nor  do  the  ministers  kiss  any  thing  what- 


286 


ROMAN  CATHOLIC  CHURCH. 


ever  during  the  celebration  of  it ; for  kisses  on  such  melan- 
choly occasions  are  forbidden.  They  do  not  cross  themselves 
at  the  IniToite,  nor  is  the  altar  perfumed  with  frankincense  at 
the  beginning  of  this  mass.  In  short,  not  to  mention  several 
other  differences  which  are  of  less  moment  to  the  laity  than 
the  clergy,  we  shall  only  observe,  that  the  person  who  offi- 
ciates does  not  smite  his  breast  at  the  Agnus;  that  he  does 
not  give  the  kiss  of  peace;  that  he  concludes  the  mass  without 
the  usual  blessing ; that  no  indulgences  are  published ; and 
that  the  deacon,  if  it  be  a general  mass  for  many,  says  the 
Requicscant  in  Pace^  in  the  plural  number,  for  the  repose  of 
the  dead. 

The  homily  follows,  and  the  pulpit  for  that  purpose  is  hung 
with  black ; and  if  it  be  a particular  mass  for  any  j)rivate  per- 
son, remarkable  for  his  quality  or  virtues,  his  fortune  and 
charitable  endowments,  the  mass  for  the  rest  and  tranquillity 
of  his  soul  in  the  other  world,  is  followed  by  a funeral 
panegyric. 

A Cha'pelle  Ardente,  or  a pompous  representation  of  the 
deceased,  is  in  the  mean  time  erected,  and  adorned  with 
branches,  and  illuminated  with  yellow  wax-lights,  in  the  mid- 
dle of,  or  some  other  part  of  the  church,  or  round  the  monu- 
ments of  persons  of  distinction.  If  the  deceased  be  not  buried 
in  that  church,  this  cha'pel  may  be  placed  in  the  nave,  if  he  be 
a layman ; or,  if  a clergyman,  in  the  choir,  in  case  it  be  sepa- 
rated from  the  presbyterium ; for  it  is  never  allowed  to  be 
placed  there.  The  head  of  a priest  and  the  feet  of  a layman, 
are  turned  towards  the  altar.  After  the  homily,  they  proceed 
to  the  absolution  of  the  deceased,  after  the  following  manner. 
The  gospel  of  St.  John  being  read,  the  person  who  officiates, 
with  the  deacon  and  sub-deacon,  returns  to  the  middle  of  the 
altar,  from  whence,  after  one  genuflection,  or  one  profound 
bow,  in  case  there  be  no  tabernacle,  they  go  to  the  epistle-side. 
The  «ub-deacon,  when  at  the  bottom  of  the  steps,  takes  the 
cross,  and  after  he  and  the  deacon  have  laid  aside  their  mani- 
ples, all  of  them  proceed  to  the  place  where  the  Chapelle  Ar~ 
dente,  or  representation  is  erected,  in  the  same  order  as  if  to 
the  interment  of  the  corpse.  The  incense-bearer,  and  he  who 
carries  the  holy-water,  walk  first ; the  sub-deacon  follows,  be- 
tween the  two  light-bearers,  with  the  cross;  after  them  come 
the  choir,  with  yellow  tapers  in  their  hands.  The  person 
who  officiates,  with  the  deacon  on  his  left-hand,  walks  last, 
and  no  one  except  himself  is  covered,  unless  they  go  out  of 
the  church,  and  then  all  are  covered  alike. 

Being  grrived  at  the  Chapdle  Ardente,  where  the  celebrant 


ROMAN  CATHOLIC  CHURCH. 


28T 


is  to  give  absolution  to  the  deceased,  the  incense-bearer,  and 
the  acolyte  who  is  the  holy-water-bearer,  place  themselves  in 
that  part  of  the  chapel  which  fronts  the  altar,  but  somewhat 
inclining  to  the  epistle-side,  and  behind  the  person  who  offi- 
ciates, who  has  the  deacon  on  his  right  hand.  The  sub-dea- 
con who  carries  the  cross,  and  two  light-bearers,  stand  at  the 
other  end,  at  the  head  of  the  corpse,  a little  towards  the  gos- 
pel-side. When  they  are  all  placed,  the  person  who  officiates 
uncovers  himself,  and,  taking  the  ritual  out  of  the  deacon’s 
hands,  begins  the  absolution  of  the  deceased  by  a prayer,  the 
first  words  of  which  are.  Non  intres  in  judicium,  ^c.  Enter 
not  into  judgment,  <^c.  We  shall  omit  some  of  the  responses 
that  come  afterwards,  such  as  the  Libera  nos,  Domine,  cj'C.  to 
come  to  the  benediction  of  the  incense,  after  which  the  cele- 
brant walks  round  the  representation,  sprinkling  it  wdth  holy- 
water,  perfuming  it  on  both  sides,  and  making  many  bows 
and  genuflections.  When  he  has  performed  the  great  w'ork 
of  absolution,  he  says  the  Pater,  and  thereupon  turns  to  tbe 
cross,  repeating  several  verses  and  prayers  which  are  inserted 
in  the  rituals.  Lastly,  he  makes  the  sign  of  the  cross  on  the 
representation,  and  says  the  Requiem  for  the  deceased,  to  wffiich 
the  choir  answer,  Requiescat  in  Pace, — Let  him  rest  in  peace. 
After  the  absolution,  the  celebrant  and  his  attendants  return 
in  the  same  order  as  they  came. 

About  the  beginning  of  the  fourth  century,  great  attention 
began  to  be  paid  to  the  cross,  on  account  of  St.  Helena’s  good 
fortune,  who  was  the  mother  of  the  Emperor  -p.  , • , • , 

Constantine  the  Great.  She  is  said  to  have  found  to\hc^ci-oss!^ 
the  true  cross  in  her  voyage  to  tlie  Holy  Land. 

The  son,  who  was  as  religious  as  his  mother,  painted  the  cross 
on  his  standards ; or.  rather  ordered  them  to  be  made  in  that 
form.  It  is  reported,  however,  that  the  cross  was  not  intro- 
duced into  churches  till  the  beginning  of  the  fifth  century,  not- 
withstanding it  had  appeared  upon  the  coins,  colours,  shields, 
helmets,  and  crowns  of  the  emperors,  long  before  that  time. 
The  sixth  Universal  Council,  held  at  Constantinople,  about  the 
close  of  the  seventh  century,  decreed  that  Jesus  Christ  should 
be  painted  in  a human  form  u])on  the  cross,  in  order  to  represent 
in  the  most  lively  manner  imaginable,  to  all  Christians,  the 
death  and  passion  of  our  blessed  Saviour;  but  emblematic 
figures  of  him  had  been  in  use  for  many  preceding  ages. 
Christ  was  frequently  delineated  in  the  form  of  a lamb,  at 
the  foot  of  the  cross,  and  the  Holy  Ghost  in  that  of  a dove. 
Sometimes  a crowm  was  set  over  the  cross,  to  intimate  to  the 
% faithful,  that  the  crowm  of  everlasting  glory  would  be  the  re- 


283 


ROMAN  CATHOLIC  CHURCH. 


ward  of  their  sufferings  for  the  cross  of  Christ.  A stag 
likewise  was  sometimes  painted  at  the  foot  of  this  sacred 
wood,  because  that  beast,  being  an  enemy  to  serpents,  is  the 
symbol  of  Christ,  who  is  the  enemy  of  the  devil.  But  all 
these  emblematical  figures  were  laid  aside,  at  the  sight  of  Je- 
sus Christ  represented  on  the  cross  in  the  human  form,  by  a 
decree  of  the  sixth  (Ecumenical  Council.  This  was  the  ori- 
gin of  crucifixes. 

The  cross  which  Christ  suffered  on,  as  some  have  affirm- 
ed, was  made  of  oak.  This  was  fortunately  found  by  St.  He- 
lena, together  with  the  inscription  written  over  it.  Pope  Ser- 
gius, about  the  year  690,  found  another  large  piece  of  the 
cross,  which  is  carefully  preserved  at  Rome;  and  in  1492, 
the  inscription  was  found  again  in  a church  that  was  repair- 
ing in  the  same  city.  It  was  said  to  have  been  concealed  in 
a wall,  and  the  troubles  of  the  times  had  occasioned  it  to  lie 
there  forgotten.  Upon  this  occasion.  Pope  Alexander  VI. 
issued  a bull,  promising  a yearly  pardon  of  their  sins  to  all 
such  devout  Christians,  who  should  annually,  on  the  last  Sun- 
day in  January,  visit  the  church  where  that  inscription  had 
been  discovered.  A large  part  of  the  same  inscription  upon 
the  cross  was  likewise  to  be  seen  at  Thoulouse,  amongst  the 
Benedictine  monks,  until  the  close  of  the  eighteenth  century. 
It  was  publicly  exposed  twice  a year,  viz.  the  third  of  May 
and  the  fourteenth  of  September ; and  at  such  times  it  was 
steeped  in  a certain  quantity  of  water,  which  was  afterwards 
given  to  the  sick,  whose  faith  led  them  to  believe  that  they 
derived  a great  benefit  from  it.  In  order  to  reconcile  this  relic 
with  that  at  Rome,  the  same  arguments  must  be  made  use  of 
as  a certain  monk  does  with  respect  to  the  nails  of  the  cross. 
Two  of  those  nails  which  fastened  our  Saviour  to  the  cross, 
were  found  in  the  time  of  Constantine,  who  adorned  his  hel- 
met and  horse’s  bridle  wuth  them.  Rome,  Milan,  and  Treves, 
boast  of  having  one  of  those  nails  in  their  possession : that  at 
Rome  is  to  be  seen  in  the  Church  of  the  Holy  Cross  of  Jeru- 
salem, and  is  annually  exposed  to  the  veneration  of  the  peo- 
ple ; that  at  Milan  has  equal  respect  paid  to  it,  and  as  there  is 
some  reason  to  believe  this  to  be  the  same  with  Constantine’s, 
it  is  very  happily  applied  to  one  of  the  prophecies  of  the  Pro- 
phet Zacharias,  viz.  chap.  xiv.  verse  20.  That  of  Treves  is 
not  quite  so  much  regarded ; but,  however,  it  deserves  no  less 
the  adoration  of  the  devout.  These  are  the  three  remarkable 
nails  which  pierced  Christ’s  hands  and  feet.  The  others, 
to  which  it  has  been  thought  proper  to  ascribe  the  melancholy 
honour  of  having  been  instrumental  to  our  Saviour’s  suffer- 


ROMAN  CATHOLIC  CHURCH. 


289 


ings,  are  either  those  which  have  been  rubbed  against  the 
former,  in  order  to  receive  the  same  divine  and  miraculous 
qualities : or  they  are  only  little  parts  of  the  true  and  genuine 
ones,  like  that,  for  instance,  at  Aix-la-Chapelle,  which  is  the 
point  only  of  that  shown  at  Rome;  or  they  are  only  such  as 
nave  fastened  the  various  pieces  of  the  cross  together.  Some 
of  them  are  likewise  supposed  to  be  nails  of  crosses  to  which 
several  holy  martyrs  were  formerly  fixed;  and  as  martyrs  are 
the  members  of  Christ,  there  is  some  authority  for  main- 
taining them  to  be  the  nails  of  our  Saviour’s  cross.  Pope  In- 
nocent VI.  in  1353,  appointed  a festival  for  these  sacred  nails. 

In  regard  to  the  genuineness  of  the  cross  found  by  St.  He- 
lena, we  suspect  some  difficulty  would  present  itself  in  esta- 
blishing that  important  point,  for  there  are  a great  number  of 
Catholic  churches  which  boast  of  being  in  possession  of  the 
genuine  cross,  and  consequently  declare  St.-  Helena  to  be  an 
impostor.  It  is,  however,  of  no  great  moment,  since  the  false 
and  the  true  crosses  possess  the  same  power  of  performing  the 
most  extraordinary  miracles.  This  is,  however,  positively 
denied  by  the  true  believers  in  the  St.  Helena  cross ; and  in 
order  to  substantiate  this  faith,  they  affirm  that  she  was  puz- 
zled how  to  distinguish  our  Saviour’s  cross  from  two  others 
which  she  found  near  it ; viz.  the  crosses  of  the  two  thieves  ; 
but  St.  Macarius,  however,  very  kindly  and  opportunely  stop- 
ped in  to  solv^e  the  important  problem:  he  directed  the  people 
to  join  with  him  in  ])rayer,  and  begged  of  God  that  he  would 
vouchsafe  to  discover  to  him  which  was  the  true  cross : and 
God  heard  him.  A woman  at  the  point  of  death  was  brought 
to  the  crosses  of  the  two  thieves,  and  made  to  touch  them  one 
after  another,  but  to  no  manner  of  jiurpose : after  this,  she  was 
brought  to  our  Saviour’s,  and  was  immediately  conscious  that 
her  distemper  was  removed  ; whereas,  till  that  time,  the  most 
artful  medicines  had  proved  ineffectual. 

The  cross  of  the  good  thief  was  long  after  found,  and  car- 
ried to  Rome.  It  is  at  the  Church  of  the  Holy  Cross  of  Je- 
rusalem. 

Loretto  is  famous  for  the  image  of  our  Lady.  There  is 
likewise  a miraculous  image  made  by  St.  Luke,  Celebrated 
in  the  Borough  of  Cirolo,  on  the  road  to  that  crucifixes. 

The  Santissimo  Crocejisso  in  the  Church  of  St.  Dominic 
he  Great,  at  Naples,  is  composed  of  wood;  nor  does  the 
marseness  of  the  stuff  in  the  least  diminish  its  value ; the 
.gratitude  it  showed  to  St.  Thomas  Aquinas,  by  thanking  him, 
n an  eloquent  speech,  for  his  beautiful  and  instructive  wri- 
25 


290 


ROMAN  CATHOLIC  CHURCH. 


tings,  no  doubt  redoubles  the  zeal  of  all  those  devout  Christians 
who  visit  the  chapel. 

The  Santo  VoUo  at  Lucca  is  made  of  cypress,  and  dressed 
in  a very  pompous  vestment ; its  shoes  are  silver,  covered  with 
plates  of  gold;  and  its  head  is  adorned  with  a crown,  set  all 
round  with  jewels.  It  is  said  that  Nicodemus  was  the  artifi- 
cer who  made  it ; but  it  is  the  general  belief,  that  the  face  is 
the  only  part  for  which  we  are  indebted  to  the  said  Nico- 
demus; nor  ought  this  belief  to  be  questioned,  except  by 
those  stubborn,  stiff-necked  heretics,  who  presume  to  impugn 
the  veracity  of  the  following  narrative.  The  bold  underta- 
king having  drawn  down  certain  angels  from  heaven,  out  of 
curiosity,  to  see  how  Nicodemus  could  accomplish  so  im- 
portant a task,  they  were  soon  tired  with  the  slow  progress 
which  he  made ; and,  being  moved  with  compassion  for  a 
man,  whose  zeal  had  prompted  him  to  undertake  a more  than 
human  work,  they,  in  a truly  angelic  manner,  gave  it  the  fin- 
ishing stroke  themselves;  and  on  that  account  the  crucifix 
took  the  name  of  Santo  Volto.  How  this  wonderful  crucifix 
came  to  Lucca  we  acknowledge  ourselves  at  a loss  to  de- 
termine. At  first  it  was  carried,  or  rather  went  of  itself,  and 
took  up  its  abode  at  St.  Fredianus’s  Church ; but  either  finding 
itself  there  too  much  confined,  or  having  particular  reasons  for 
removing  its  quarters,  it  fled  to  the  cathedral  of  Lucca,  and 
remained  suspended  in  the  air,  until  an  altar  was  erected  for 
it,  on  the  spot  where  it  was  found.  This  charitable  crucifix, 
one  day,  according  to  Curtius,  was  determined  to  bestow  one  of 
its  shoes  upon  a poor  man,  who  begged  its  charitable  assist- 
ance. This  gift  was  made  known,  the  shoe  was  redeemed, 
and  the  poor  man  had  the  value  of  it  given  him  in  gold. 

The  crucifix  at  Loretto  is  famous  for  divers  miracles.  The 
angels  transported  it  with  the  Santa  Casa  from  Palestine  to 
Italy.  A crucifix  of  St.  Mary  Transpontina  at  Rome,  fre- 
quently conversed  in  the  most  familiar  manner  with  St.  Peter 
and  St.  Paul. 

The  sacred  crucifix  at  Trent  is  remarkable  for  the  appro- 
bation which  it  gave  to  the  decrees  of  the  council  held  in  that 
city  in  the  sixteenth  century. 

In  the  church  of  the  Beguine  nuns  at  Ghent,  there  is  a 
crucifix  with  its  mouth  always  open.  One  of  the  Beguines, 
affronted  at  being  excluded  from  a party  of  pleasure,  which 
had  been  made  one  day  in  the  carnival,  complained  to  the 
crucifix  of  it,  which,  at  the  same  time  that  it  exhorted  her  not 
to  disturb  herself,  nor  to  be  vexed  at  the  disappointment,  invi- 
ted her  to  be  its  wedded  bride,  and  she  died  the  next  day  I 


ROMAN  CATHOLIC  CHURCH.  291 

Ever  since  that  time,  the  crucifix  has  remained  with  its  mouth 
open ! 

We  must  not  omit  the  crucifix  at  Bavaria,  which  was  dis- 
covered by  a stag  that  was  hunted  by  some  dogs.  The  stag 
showed  it  to  the  huntsmen  with  his  foot,  and  never  attempted 
to  make  his  escape,  till  he  had  discovered  the  crucifix  to  them. 
This  miracle  happened  in  th^  reign  of  Charlemagne,  and 
gave  the  name  to  the  Convent  of  Pollingen,  the  first  syllable 
of  which  seems  to  express  the  barking  of  dogs.  A fair  was 
established  at  Pollingen,  by  which  means  the  crucifix,  convent, 
and  church,  which  St.  Boniface  erected  there,  soon  grew  fa- 
mous, and  drew  upon  Pollingen  the  jealousy  of  Weilhaum,  a 
small  adjacent  village.  They  procured  the  fair  to  be  removed 
thither,  which  slackened  the  devotion  of  the  Bavarians,  and 
soon  occasioned  the  crucifix  to  be  forgotten ; but  it  soon  re- 
venged itself,  by  becoming  an  incendiary,  and  laying  the  little 
town  of  Weilhaum  in  ashes.  Notwithstanding  this  public 
calamity,  that  town  could  not  agree  to  part  with  the  treasure 
which  it  had  so  unjustly  obtained ; but  a second  fire,  which 
once  more  destroyed  it,  obliged  the  unhappy  town  to  restore 
what  it  had  so  sacrilegiously  usurped. 

In  a church  at  Cologne  there  is  a crucifix,  the  head  of 
which  is  covered  with  a peruke.  The  date  of  this  head-dress 
is  not  known,  but  all  that  can  be  said  of  it  is,  that  it  cannot  be 
of  any  long  standing,  since  the  use  of  perukes  is  pretty 
modern.  This  peruke  is  very  marvellous,  for  the  hair  is 
never  diminished,  although  the  devotees  who  visit  it,  never 
take  their  leave  without  carrying  away  one  or  two  locks  of  it. 

We  shall  not  enter  into  the  history  of  an  infinite  number  of 
crucifixes,  dispersed  over  various  parts  of  the  Catholic  coun- 
tries, some  of  which  have  shed  tears,  others  sweated  blood,  and 
others  again  have  discovered  sacrileges,  and  struck  the  male- 
factors either  blind  or  lame.  Some  have  even  restored  life  to 
the  dead,  and  others  health  to  the  diseased,  and  all  have  dis- 
tinguished themselves  by  some  miraculous  event.  Neither 
shall  we  mention  any  domestic  crucifixes,  since  their  favours 
seldom  reach  farther  than  the  families  which  they  protect;  we 
cannot,  however,  in  justice  to  the  latter,  emit  to  mention  the 
crucifix  which  obliged  F.  Bencius  with  several  nocturnal  vi- 
sits, and  at  last  made  him  determine  to  assume  the  Jesuit’s  habit. 

From  the  adoration  of  wooden  crosses,  the  Catholics  pro- 
ceed to  that  of  metal  objects,  amongst  which  bells  maintain  a 
very  exalted  rank,  at  the  same  time  that  they  Custom  of 

are  invested  with  qualifications,  of  which,  for  bells 

some  particular  reason,  the  Protestant  bells  are  churches. 


292 


ROMAN  CATHOLIC  CHURCH. 


wholly  destitute.  Amoug-st  other  incomparable  properties  of  the 
Homan  Catholic  bells,  they  are  said  to  represent  the  duration 
of  the  Gospel,  Avhose  glorious  sound  has  been  carried  through- 
out the  whole  earth.  They  likewise  represent  the  Church 
encouraging  the  faithful  to  praise  the  Lord,  and  the  pastors  of 
the  Gospel  preaching  the  word  of  God.  They  have  besides 
several  other  mysterious  significations,  which  are  to  be  met 
with  in  the  rituals.  And,  as  a further  proof  of  the  miraculous 
power  of  the  Catholic  bells,  it  is  stated,  that  in  a church  at 
Rome  there  was  formerly  preserved  a part  of  the  sound  of  the 
bells  of  Jerusalem. 

The  ceremony  of  blessing  bells  is  by  the  people  called 
christening  them,  because  the  name  of  some  of  the  saints  is 
ascribed  to  them,  by  virtue  of  whose  invocation 
of  they  are  presented  to  God,  in  order  that  they 

may  obtain  his  favour  and  protection.  The  ben- 
ediction devotes  them  to  God’s  service,  that  he  may  confer  on 
them  the  power,  not  of  basely  striking  the  ear,  but  of  touching 
the  heart  by  the  influence  of  the  Holy  Ghost,  When  they  are 
thus  blessed  and  rung  out,  they  contribute  very  much  towards 
the  priests’  success  in  exorcisms,  &c. 

It  is  the  bishops  peculiar  province  to  perform  this  ceremony, 
which  consists  chiefly  in  washing  the  bell  inwardly  and  out- 
wardly with  salt  and  water,  and  anointing  it  with  oil.  It  is 
afterwards  in  a manner  baptized  with  holy  chrism,  upon  which 
it  is  consecrated  in  the  name  of  the  sacred  Trinity;  and  the 
saint  who  stands  its  godfather  is  then  nominated.  The  bell 
thus  christened  or  consecrated  is  then  perfumed. 

Pope  John  XIII.  was  the  first  who  baptized  bells,  by  giving 
his  own  name  to  that  of  St.  John  de  Lateran  in  965.  As  the 
consecration  of  bells  represents,  according  to  the  rituals,  the 
consecration  of  pastors,  so  the  inward  and  outward  ablution, 
succeeded  by  the  anointing  with  oil,  denotes  the  sanctification 
of  their  baptism ; the  seven  unctions  in  the  form  of  a cross,  show 
that  pastors  should  excel  all  other  Christians  in  the  graces  of 
the  Holy  Ghost,  and  possess  the  fulness  thereof  typified  by  the 
seven  gifts  ; the  anointing  the  inside  with  the  chrism  signifies 
a complete  fulness  of  the  Holy  Ghost,  with  which  the  bishop 
finds  himself  endowed  by  his  ordination.  The  perfuming  in- 
cludes mysteries  of  no  less  importance.  As  the  smoke  of  the 
perfumes  arises  in  the  bell,  and  fills  it,  so  a pastor  who  is 
adorned  with  the  fulness  of  God’s  spirit,  receives  the  perfume 
of  the  solemn  vows  and  supplications  of  the  faithful. 

Durant,  in  his  treatise  De  Ritibus,  says,  that  “ The  metal  of 
a bell  denotes  the  strength  of  the  preacher’s  understanding, 


ROMAN  CATHOLIC  CHURCH. 


293 


and  the  clapper  his  tongue.  The  stroke  of  the  clapper,  the 
censure  of  the  latter  against  immorality  and  profaneness ; the 
part  that  holds  the  clapper  signifies  the  moderation  of  the 
tongue.  The  wood  on  which  the  bell  hangs  represents  the 
wood  of  the  cross;  the  pieces  to  which  the  wood  is  fixed,  the 
oracles  of  the  prophets.  The  cramp-iron,  fixing  the  bell  to 
the  wood,  expresses  the  preacher’s  attachment  to  the  cross  of 
Christ.  The  bell-rope  likewise  includes  considerable  mys- 
teries ; the  three  cords,  for  instance,  of  which  it  is  made,  are 
the  three  senses  of  the  scripture,  viz.  the  historical,  the  moral, 
and  the  allegorical : they  are  likewise  emblematical  of  the 
three  persons  of  the  Holy  Trinity. 

Images  were  early  introduced  into  churches,  and  were  de- 
signed to  heighten  the  devotion  of  the  people  by  such  objects 
as  strike  the  senses.  God  is  painted  in  churches  . . 

like  a venerable  old  man,  he  having  styled  him- 

\h.Q Aricient  of  Days  the  Son  is  repre-  ^ 

sented  likewise  as  a man,  he  having  put  on  a human  form ; 
and  the  Holy  Ghost  in  the  form  of  a dove,  the  hieroglyphic  of 
simplicity  and  integrity.  The  angels  are  painted  as  young 
boys,  with  wings  on  their  shoulders  ; their  character  and  in- 
dustry, as  the  ministers  of  God,  being  described  by  nothing 
more  aptly  than  the  youth  of  man,  and  the  agility  of  birds. 
Jesus  Christ  was  formerly  represented  in  the  form  of  a lamb, 
with  one  foot  before  the  cross ; and  sometimes  as  a shepherd 
with  a lamb  on  his  shoulders.  The  manner  of  painting  the 
Holy  Ghost  like  a dove  is  very  ancient ; and  even  the  Eucha- 
rist was  formerly  kept  in  a box,  made  in  the  shape  of  that 
bird. 

There  are  few  Christians,  who  are  strangers  to  the  pre- 
tended miracles  and  wondrous  effects  of  the  images  of  the 
Catholic  Saints.  We  shall  give  the  reader  some  Miracles 
instances.  The  image  of  Jesus  Christ,  which  wrought  by 
an  impious  wretch  had  stabbed  with  his  dagger, 
on  feeling  the  blow,  laid  its  hand  upon  the  wound : this  image 
is  famous  at  Naples.  But  that  of  “ Our  Lady,”  now  at  Rome, 
in  the  Pauline  Chapel,  made  by  St.  Luke,  the  celebrated 
painter  and  evangelist,  is  no  less  remarkable.  It  is  reported 
that  the  angels  have  frequently  sung  the  litanies  round  her. 
The  image  of  St.  Catharine  of  Sienna  has  often  driven  away 
devils,  and  ‘wrought  several  other  extraordinary  miracles. 
Our  Lady  of  Lucca,  being  treated  in  a very  insolent  manner 
by  a soldier,  who  threw  stones  at  her,  and  had  nearly  broken 
the  head  of  the  young  Jesus,  whom  she  held  in  her  right  arm, 
placed  the  child  in  a moment  on  her  left ! and  the  child  liked 
25* 


294 


ROMAN  CATHOLIC  CHURCH. 


Shroud 

Bezancon 


that  situation  so  well,  that  since  that  accident,  he  has  never 
changed  it ! It  would  be  tedious  here,  to  give  the  history  of 
several  other  miraculous  images,  there  being  entire  books 
written  upon  the  subject,  to  which  we  must  refer  the  curious 
reader. 

By  the  sacred  or  holy  shrouds  is  meant  that  in  which  the 
body  of  the  Redeemer  was  wrapped  in  the  sepulchre,  while 
the  soul  descended  into  hell  to  triumph  over  death  and  the 
grave.  There  arc  two  celebrated  shrouds  in 
shrouL  Europe,  that  of  Bezancon,  and  that  of  Turin. 

Both  of  these  were  brought  from  Palestine  in 
the  time  of  the  Crusades,  about  the  beginning  of  the  twelfth 
century. 

The  shroud  of  Bezancon  is  famous  for  the  miracles  it  has 
wrought.  It  has  even  raised  the  dead;  and  this  resurrection, 
which  happened  in  the  fourteenth  century,  con- 
siderably  increased  its  reputation.  The  Church 
of  St.  Stephen,  where  this  sacred  relic  was  once 
kept,  was  soon  found  too  small.  The  vast  crowd  of  devotees, 
who  flocked  in  from  all  quarters  to  see  it,  obliged  them  to  erect 
a wooden  theatre  before  the  church,  and  afterwards  a stone 
one,  from  whence  it  is  exposed  to  public  view  twice  a year, 
viz.  on  Easter-day,  and  on  the  Sunday  after  Ascension. 
Chifliet,  in  his  Dissertation,  has  preserved  the  memory  of  the 
miracles,  which  were  performed  by  this  relic.  It  has  several 
times  cured  desperate  distempers,  restored  the  blind  to  sight, 
put  a stop  to  the  plague ; nay,  the  very  images  of  this  holy 
relic  have  wrought  miraculous  cures. 

The  holy  shroud  of  Turin  falls  nothing  short  of  the  other  ; 
this  likewise  was  brought  from  Jerusalem,  and  we  are  in- 
Shroud  of  by  Chifliet,  that,  after  two  or  three  times 

Turin.  changing  its  situation,  it  fixed  itself  at  last  at  Tu- 

rin, in  the  Chapel  of  the  Holy  Shroud,  which  is 
within  the  cathedral.  This  relic  is  noted  equally  with  the 
other  for  its  surprising  miracles.  In  1534,  its  very  presence 
only,  delivered  some  that  were  possessed  of  devils ; and  if  the 
father  of  a certain  child,  who  saw  his  son  drowning,  had  not 
invoked  its  aid  and  assistance,  the  youth  would  have  been  in- 
evitably lost.  It  is  exposed  to  public  view  on  the  fourth  of 
May,  being  its  festival,  which  was  instituted  by  Julius  II.  in 
1506.  According  to  ChifHet,  the  shroud  was  then  at  Cham- 
berg.  The  plague  which  raged  in  Italy,  in  1578,  was  the 
cause  of  its  being  brought  to  Turin.  Duke  Emanuel  Phili- 
bert, who  had  it  translated,  promised  to  restore  it  to  the  people 
of  Chamberg ; but  neither  he,  nor  his  successors,  ever  per- 


ROMAN  CATHOLIC  CHURCH. 


295 


formed  that  promise ; and  the  Savoyards  complain,  that  their 
country  has  been  exposed  to  great  calamities  ever  since  it  has 
been  removed.  The  mule  which  carried  the  sacred  relic,  and 
would  not  stir  one  step  beyond  the  gate  of  Chamberg,  is  a 
manifest  proof  of  the  right  which  the  inhabitants  possess  to 
such  an  invaluable  property.  Pope  Julius  established  a so- 
ciety in  honour  of  this  sacred  relic,  to  comply  with  the  devo- 
tion of  Duke  Charles  and  Claude  his  mother.  He  added 
indulgences  for  those  who  visited  its  chapel  and  paid  their  de- 
votion there  on  stated  days. 

Besides  these  two  shrouds,  there  is  one  deposited  in  the 
church  of  St.  Cornelius  at  Compeigne.  There  are  three 
others  at  Rome ; one  at  Milan ; one  at  Lisbon ; and  one  at 
Aix-la-Chapelle ; most  of  them  are  known  by  the  name  of 
Veronica.  There  are  likewise  two  others  in  the  latter  city; 
one  called  the  holy  garment  in  which  Joseph  of  Arimalhea 
wrapped  the  body  of  Our  Blessed  Saviour,  when  he  put  him 
into  the  sepulchre ; the  other,  which  they  particularly  call  the 
Holy  Handkerchief,  is  that  with  w^hich  the  face  of  Christ 
was  covered,  and  which  St.  Peter  found  in  a separate  place 
from  the  other  vestments,  as  an  infallible  testimony  that 
Christ  toas  risen. 

No  layman  is  permitted  to  make  use  of  any  Sacred  ves- 
sacred  utensils  whatsoever.  It  is  the  privilege  sets,  &c,  be- 
of  the  clergy  alone  to  handle  them  ; this  custom  longing  to  the 
is  borrowed  from  the  Jews. 

The  Chalice  must  be  made  either  of  gold  or  silver : in  the 
infancy  of  the  Church,  the  chalices  were  all  wood;  but  in 
process  oftime  they  w^ere  made  of  glass  or  marble, 
and  at  last  of  silver  or  gold.  The  bishop  is 
obliged  to  consecrate  the  chalices,  as  w^ell  as  the  patens,  both 
within  and  without.  Small  chalices,  generally,  are  nine 
inches  in  height,  and  large  ones  eleven  or  twelve. 

The  Paten  must  be  made  of  the  same  metal  as  the  chalice, 
and  the  use  of  it  is  to  hold  the  consecrated  host ; it  must  like- 
wise be  answerable  to  the  size  of  the  chalice, 
that  is,  about  six  or  eight  inches  in  diameter.  Paten. 

The  Pix,  in  which  the  Holy  Sacrament  is  deposited,  must 
be,  at  least,  of  silver,  gilt  within,  and  its  foot  must  be  half  a 
span  high.  The  height  of  the  cup  must  be  pro-  rp,  p. 
portioned  to  its  breadth,  and  the  bottom  must 
have  a gentle  rising,  in  order  the  more  commodiously  to  take 
out  the  wafers  when  there  are  but  few  m it,  and  to  cleanse  it 
when  there  is  occasion.  The  wafers  are  not  to  lie  above  eight 
days  at  most  in  the  pix,  without  the  latter  being  cleansed,  lest 


29G 


ROMAN  CATHOLIC  CHURCH. 


they  should  happen  to  grow  mouldy.  A veil  in  the  form  of  a 
tent  made  of  a rich  white  stuff!  with  a fringe  round  it,  must 
cover  this  precious  repository  of  the  wafers. 

There  must  likewise  be  a box  to  carry  the  communion  to 
the  sick,  made  of  silver,  gilt  within,  and  it  must  be  put  into  a 
white  silk  purse,  and  hung  about  the  neck,  in  such  places  as  are 
difficult  of  access.  The  box  and  pix  must  be  blessed. — There 
must  be  another  box  for  large  wafers  which  are  round,  and  ra- 
ther larger  than  the  others ; and  this  may  be  made  of  silver, 
tin,  pasteboard,  &c.  lined  with  white  taffeta  within,  and  adorn- 
ed with  some  rich  silk  without : a round  leaden  plate,  covered 
with  taffeta,  must  be  put  into  the  box,  that  the  wafers  may  be 
always  ready.  These  wafers  must  neither  be  kept  in  too  dry, 
nor  too  moist  a place.  Such  as  are  too  stale  must  never  be 
made  use  of 

The  Su7i  for  exposing  the  Holy  Sacrament  must  be  made 
of  silver:  the  foot  of  the  smallest  must  be  a span  in  height. 

The  Sun  sun  must  have  two  crystals,  one  third  of  a 

span  diamete^,  or  more,  that  a large  wafer  may 
the  more  commodiously  be  put  between  ; and  this  must  be  set 
in  a little  half-moon  made  of  silver,  and  gilt.  One  of  the 
crystals  must  be  fastened  to  the  sun  by  a small  chain,  like  the 
case  of  a watch : there  must  be  a cross,  likewise  over  the 
sun. 

The  Thurible  may  be  made  of  silver  or  pewter,  but  there 
should  be  four  chains  to  it.  Two  thuribles  are  used  in  pro- 

The  Tluui-  cessions  of  the  Holy  Sacrament,  but  at  no  other 
ble.  times.  The  navet  must  be  of  the  same  metal 

with  the  thurible. 

Germanus  of  Constantinople  says,  that  the  thurible  repre- 
sents the  human  nature  of  Christ.  The  burning  of  the  per- 
fume is  his  divine  nature  ; the  perfume  itself,  the  Holy  Ghost; 
the  incense  is  the  emblem  of  penance,  of  preaching  the  gospel, 
and  of  the  prayers  of  the  faithful.  It  also  represents  the  vir- 
tues and  good  works  of  the  saints.  The  thurible,  according 
to  St.  Austin,  is  likewise  the  image  of  Christ’s  body.  St.  Am- 
brose very  gravely  observes,  that  an  angel  appears  at  this  ce- 
remony. 

The  Incense  which  is  made  use  of  at  church,  must  be  of 
an  odoriferous  smell,  and  be  a little  broken  before  it  is  put  in- 
to the  navet,  but  not  reduced  to  powder. 

The  Holy-water-pot  ought  to  be  made  of  silver,  pewter,  or 
tin ; the  sprinkler  of  the  same,  or  else  of  wood,  with  hog’s 

The  Holy-  bristles  or  wolf’s  hair  twisted  round  about  it; 
water-pot.  and  at  the  end  of  it  there  must  be  a hollow 


ROMAN  CATHOLIC  CHURCH. 


297 


knob  with  holes,  in  which  a small  sponge  is  enclosed. 
There  must  be  two  A^essels  of  pewter,  delf,  or  earthenware, 
for  washing  the  corporals,  pales,  purificatories,  and  chalices. 
In  the  place  where  the  wafers  are  made,  there  must  be  another 
pewter  or  earthenware  vessel,  to  be  appropriated  to  this  use, 
and  no  other. 

The  Peace- utensil  must  be  made  of  gold,  silver,  or  em- 
broidery, with  some  pious  image  of  the  crucifix,  or  other  mys- 
tery upon  it.  It  must  be  half  a span  high,  not 
quite  an  inch  broad,  and  end  in  a semicircle  at  utensU 
top.  There  must  be  a small  handle  to  hold  it  by 
to  which  a veil  must  be  fastened,  of  the  colour  of  the  service 
of  the  day,  to  wipe  it  with. 

The  Corporals  must  be  made  of  fine  white  linen ; not  too 
thin,  nor  stitched,  and  without  lace ; but  if  there  be  any  lace, 
it  must  be  very  narrow,  and  not  more  than  two 
fingers  broad  at  the  projecting  edge.  In  that  part  Corpo- 

where  the  priest  most  commonly  kisses  the  altar, 
a small  cross  must  be  placed,  and  made  of  white  silk,  or 
thread  in  this  form  The  corporals  must  be  folded  in 

such  a manner,  that  all  the  ends  may  be  in  the  inside,  and 
not  seen. 

The  use  of  corporals  is  said  to  have  been  appointed  by 
Pope  Eusebius,  or  by  Sylvester  I.  This  represents  the 
sheet  in  which  our  Saviour’s  body  was  wrapped  after  his 
death,  and  for  that  reason  can  be  made  of  nothing  but  linen. 

The  Pales  must  be  made  of  the  same  linen  as  the  corpo- 
rals, and  lined  with  stiffening  pasteboard.  Upon  these  there 
must  be  neither  embroidery,  cross,  nor  image, 
nor  any  lace  round  them  ; but  four  small  tassels  Pales, 

only  at  the  four  corners  to  hold  them  by.  They  must  be 
blessed  with  the  corporals,  and  no  person  under  a sub-deacon 
may  presume  to  touch  them. 

The  Purificatories  are  made  of  linen,  and 
are  two  spans  in  length ; they  are  folded  three 
times  double,  and  there  must  be  a small  cross  of 
blue  thread  in  the  middle  of  them. 

The  outside  of  the  Purses  for  the  corporals  is  made  of  the 
same  kind  of  stuff  as  the  other  decorations,  but  purses 
the  inside  is  lined  with  fine  white  linen,  with  a 
strong  pasteboard  between.  These  purses  are  about  a span 
wide,  are  fastened  by  a button  and  loop,  and  have  a cross  em- 
broidered on  the  outside,  of  about  three  quarters  of  a span  in 
length. 

The  Veil  of  the  chalice  is  made  of  silk,  and  of  the  same 


298 


ROMAN  CATHOLIC  CHURCH: 


The  Veil  of  decorations ; it  is  three 

the  Chalice.  spans  square,  and  has  no  cross,  or  any  other 
figure  whatever. 

In  those  churches  in  which  the  solemn  service  is  perform- 
ed, the  sub-deacon  must  have  veils  of  ten  spans  long,  and  as 
wide  as  the  silk,  of  four  colours,  viz.  white,  red,  green,  and 
purple,  wherewith  to  hold  up  the  paten  at  high  mass.  Black 
veils  are  never  made  use  of,  not  even  at  masses  for  the  dead, 
nor  even  on  Good  Friday.  They  must  be  made  therefore  of 
white  silk,  and  be  edged  with  lace.  AleCs  Ritual  adds,  “ that 
in  the  most  celebrated  churches,  there  must  be  another  white 
veil  of  the  same  size,  but  more  costly,  to  throw  over  the  shoul- 
ders of  the  celebrant,  when  he  carries  the  host  in  procession ; 
and  in  the  parish-church,  there  must  be  a canopy  likewise  of 
white  silk,  for  the  holy  matlcum,  when  it  is  carried  to  the  sick, 
of  five  or  six  spans  long,  and  four  wide,  or  rather  more.  The 
vallance,  with  the  fringe,  must  be  a span  and  a half  deep,  and 
both  must  be  made  of  white  silk.  It  must  be  carried  Avith 
two  poles  of  five  or  six  spans  long,  which  are  covered  with 
the  same  silk  as  the  canopy,  if  they  are  neither  painted  nor 
gilt.”  He  who  carries  the  Holy  Sacrament  to  the  sick,  is  in- 
ferior to  him  who  carries  it  in  procession. 

There  must  be  veils,  likewise,  or  covers,  to  the  crosses  and 
images  in  passion-week,  which  must  be  made  of  camlet,  or 
some  other  stuff  of  purple  colour,  but  Avithout  any  figure, 
image,  cross,  or  other  implements  of  the  passion. 

In  every  parish-church  there  ought  to  be  a standard,  about 
nine  or  ten  spans  high,  and  six  long,  of  a colour  suitable  to 
its  patron ; and  in  the  middle  of  it  the  patron  must  be  repre- 
sented in  embroidery.  This  standard  must  be  of  satin,  da- 
mask, taffeta,  or  camlet,  lined  Avith  linen,  or  a light  stuff',  and 
have  a silk  border  and  a fringe  all  round  it.  The  pole  of  it 
must  be  about  three  yards  long. 

The  pope  performs  the  ceremony  of  baptizing  and  giving 
his  benediction  to  the  Agnus  Dei^s  in  the  first  year  of  his  pon- 
tificate ; and  repeats  it  on  every  seventh  year. 

The  Bene-  These  Agnuses  are  a sort  of  pastils,  made  of 
Ao-nus  Dei,  wax,  in  the  form  of  an  oval  medal,  upon  AAmich 

^ Jesus  Christ,  is  represented  under  the  appear- 

ance of  a lamb,  holding  a cross ; for  Avhich  reason  they  are 
called  Agnuses.  The  Avax  was  formerly  provided  by  one  of 
the  gentlemen  of  his  holiness’s  chamber,  Avho  held  his  office 
from  the  master  or  chamberlain  of  the  sacred  palace.  Those 
Avho  Avere  desirous  to  have  any  Ag?Luses,  laid  some  Avax  upon 
the  altar  of  St.  Peter ; and  an  apostolic  sub-deacon  fetched  it 


ROMAN  CATHOLIC  CHURCH. 


290 


thence,  and  carried  it  to  an  apartment  in  the  pontiff’s  palace. 
The  sub-deacon,  and  his  colleagues,  assisted  by  some  of  the 
acolytes,  moulded  the  wax,  and  with  great  devotion  and  neat- 
ness, made  it  up  into  Agnuscs,  according  to  the  directions  of 
the  Roman  ceremonial.  These  sacred  pastils  are  now  provi- 
ded at  the  expense  of  the  apostolic  chamber.  The  wax,  which 
is  the  ground-work  or  substance  of  them,  is  melted  in  a quan- 
tity of  sacred  oil  and  chrism  of  the  preceding  year.  When 
the  materials  are  completely  prepared,  the  Agnuscs  are  pre- 
sented to  the  Pontiff  in  one,  or  more  basins,  and  he  gives 
them  his  benediction. 

On  Easter-Tuesday,  the  sacristan  performs  the  benediction 
over  the  water  used  for  baptizing  the  Agnuses ; and  the  next 
day,  as  soon  as  the  pontifical  mass  is  ended,  his  holiness, 
dressed  in  his  amict,  his  albe,  his  stole  of  white  damask  with 
a silver  lace,  and  having  a mitre  of  cloth  of  gold  upon  his 
head,  consecrates  the  water,  which  was  blessed  by  the  sacristan 
on  the  preceding  day.  This  water  is  put  into  a large  silver 
basin;  the  consecration  consists  of  the  usual  blessings,  to 
which  the  holy  father  adds  a prayer  to  Almighty  God  that  he 
would  vouchsafe  to  sanctify  those  things  which  wash  away 
the  sins  of  mankind,  &c.  after  which,  he  takes  some  balm, 
and  pours  it  into  the  water,  adding  thereto  the  holy  chrism, 
which  he  likewise  pours  into  it,  in  the  -form  of  a cross.  He 
offers  up  several  prayers  to  God  during  the  performance  of 
this  ceremony  ; then  he  turns  to  the  Agnuses,  blesses  and  in- 
censes them,  imploring  God  to  shower  down  upon  them  all 
the  virtues  generally  ascribed  to  them.  A second  and  third 
prayer  follow ; after  which,  his  holiness,  seated  in  an  easy 
chair,  prepared  purposely  for  him,  having  a napkin  girt  about 
him,  and  his  mitre  on,  takes  the  Agnuses,  which  the  gentle- 
men of  the  chamber  present  him  in  silver  gilt  basins,  one  after 
another,  and  throws  them  into  the  holy  water. 

The  cardinals,  in  their  fine  linen  albes,  take  them  out  the 
next  moment,  with  a spoon  made  use  of  for  no  other  purpose. 
Their  eminences  afterwards  lay  them  on  a table  covered  with 
a clean  white  cloth,  and  there  wipe  them  with  a napkin,  which 
they  likewise  wear  in  the  form  of  an  apron,  and  the  assistant 
prelates  range  them  upon  the  table,  where  they  are  left  till 
they  are  thoroughly  dry.  After  this  baptism  is  ovei;,  the  holy 
father  rises,  and  in  a prayer  addresses  himself  to*  the  Holy 
Ghost,  beseeching  him  to  bless  them  ; and  then  makes  his  ap- 
plication to  Jesus  Christ  : after  this,  they  are  put  into  the 
basins  again,  and  his  holiness  invites  all  the  cardinals  who 
have  assisted  him  in  this  office,  to  dine  with  him.  This  work 


300 


ROMAN  CATHOLIC  CHURCH. 


is  resumed  on  the  Thursday  following,  and  continued  till  the 
Friday,  when  they  are  all  blessed.  This  ceremony  is  per- 
formed in  the  presence  of  several  ambassadors,  and  a multitude 
of  strangers,  whom  curiosity  brings  thither  to  be  spectators. 

On  the  following  Saturday,  being  the  day  on  w'hich  the  Ag- 
nuses  are  distributed,  a chapel  is  held,  and  mass  is  sung  by  a 
cardinal  priest,  at  which  his  holiness  assists  in  his  pontificali- 
bus.  As  soon  as  the  Agnus  Dei  is  sung,  an  apostolic  sub- 
deacon, dressed  in  his  robes,  with  a cross-bearer,  two  wax-taper- 
bearers,  and  the  thuriferary  before  him,  goes  to  the  pontiff’s 
sacristan,  and  takes  from  him  a basin  full  of  the  Agnus  Dei^s, 
lately  blessed,  and  wrapped  up  in  party-coloured  China  cotton. 
The  sub-deacon  is  followed  by  a clerk  of  the  ceremonies,  and 
two  chaplains  in  their  surplices.  When  these  arrive  at  the 
door  of  the  chapel,  they  all  kneel,  and  the  sub-deacon,  with 
an  audible  voice,  sings  these  words  in  Latin.  “ Holy  father, 
these  are  the  new  lambs,  who  have  sung  their  hallelujahs  to 
you.  They  drank  not  long  ago  at  the  fountain  of  holy  water. 
They  are  now  very  much  enlightened. — Praise  the  Lord !” 
To  which  the  music  in  the  choir  answers,  “ God  be  praised  : 
hallelujah  !” — After  this,  the  sub-deacon  rises,  and  walks  for- 
wards. As  soon  as  he  gets  to  the  entrance  of  the  balustrade 
in  the  chapel,  he  repeats  the  words  just  before-mentioned. 
When  lie  approaches  the  pontifical  throne,  he  repeats  them  a 
third  time,  and  prostrates  himself  at  the  feet  of  his  holiness, 
who  receives  him  sitting,  with  his  mitre  on.  When  the  cross 
enters,  however,  he  and  the  whole  congregation  rise;  but  the 
holy  father  sits  down  again  immediately,  though  the  sub-dea- 
con remains  kneeling  at  his  feet,  whilst  he  distributes  the  Ag- 
riuses in  the  following  manner. 

Two  auditors  take  a fine  white  napkin,  and  present  it  to 
two  cardinal-deacons  assistants,  who  lay  it  in  a decent  manner 
on  the  knees  of  his  holiness  ; and  the  two  former  hold  the 
two  ends  of  the  napkin,  whilst  the  sacred  college  partake  of 
the  holy  father’s  munificence.  Their  eminences,  after  their 
usual  testimonies  of  respect  and  veneration,  present  their  mi- 
tres, with  the  horns  downwards,  to  his  holiness,  who  puts  as 
many  Agnuses  as  he  thinks  proper  into  them.  Formerly,  he 
bestowed  no  more  than  three  to  each  of  the  sacred  college, 
two  to  the  other  prelates,  and  one  to  the  clergy,  &c.  Their 
eminences,  in  return,  kiss ^is  holiness’s  hand  and  knee.  After 
they  and  the  clergy  have  received  their  share,  several  ambas- 
sadors, and  other  persons  of  distinction,  come  forward  with 
white  napkins,  to  partake  in  their  turn,  but  not  so  liberally,  cf 
these  spiritual  benefits. 


ROMAN  CATHOLIC  CHURCH. 


SOI 


The  distribution  thus  made,  the  pope  washes  his  hands, 
the  sacred  college  unrobe,  the  celebrant  returns  to  the  altar, 
mass  concludes  with  a double  hallelujah,  and  his  holiness  be- 
stows his  benediction  on  his  children,  with  a great  many  in- 
dulgences, w’hich  are  published  by  the  celebrant.  The  popes, 
as  we  find  by  the  Roman  Ceremonial,  had  formerly  a basin 
full  of  Agnuses  brought  to  the  table  after  dinner,  w’hich  they 
distributed  among  the  apostolic  court. 

All  the  Agnus  Dei^s  which  remain  out  of  the  prodigious 
number  that  have  been  blessed,  are  left  in  the  prelate’s  cus- 
tody, who  is  master  of  the  pope’s  v/ardrobe;  and  he  distributes 
them  every  day  at  certain  hours  among  the  pilgrims,  and 
other  foreigners,  who  go  and  ask  for  them.  By  one  of  the 
constitutions  of  Pope  Gregory  the  thirteenth,  made  in  1572, 
all  those  who  were  not  in  holy  orders  were  forbidden  to  touch 
these  Agnus  Dei's,  unless  on  some  emergent  occasion ; and, 
as  a still  farther  precaution,  all  laymen  were  directed  to  have 
them  set  in  glass,  or  crystal ; and  that  those  who  had  the 
means  of  wrapping  them  up  in  some  rich  embroidery  should 
so  order  it,  that  the  Agnus  might  appear  on  one  side  as  in  a 
reliquary.  Painting  them  w^as  likewise  prohibited  by  the  same 
constitution,  upon  pain  of  excommunication;  the  w^hiteness  of 
the  wax,  in  w'hich  these  figures  in  relievo  were  formed,  being 
esteemed  by  Pope  Gregory  more  suitable  than  any  other  co- 
lour whatsoever,  to  represent  the  immaculate  Lamb  of  God ; 
which  are  the  words  made  use  of  by  all  the  popes,  from  Gre- 
gory the  thirteenth  to  this  day,  in  speaking  of  the  miraculous 
efiects  of  Agnuses. 

Before  the  person  to  be  canonized  is  registered  amongst  the 
number  of  the  saints,  his  holiness  holds  four  consistories. 
The  two  first  are  private,  the  third  public,  and 
the  fourth  between  both.  In  the  first,  he  causes  tioi^of 
the  petition  of  those,  who  demand  to  have  their  saints, 
saint  universally  acknowledged  as  such  in  the 
Catholic  Church,  to  be  examined  by  three  auditors  of  the  rota, 
and  directs  the  cardinals  to  revise  all  the  instruments  relating 
thereunto.  In  the  second,  the  cardinals  make  their  report. 
The  third,  being  held  in  public,  the  cardinals  pay  their  ado- 
ration to  his  Holiness ; after  which,  one  of  the  consistorial 
advocates  makes  the  eulogium  of  the  person  w'ho  is  to  be 
proclaimed  a saint,  and  gives  a long  and  particular  account 
of  the  life  and  miracles  of  this  faithful  servant  of  God.  The 
fourth  consistory  is  held  in  the  ducal  hall,  where  his  ho- 
liness assists  in  his  plain  mitre  and  pluvial ; at  which  no  ado- 
ration is  paid  to  him.  Patriarchs,  archbishops,  bishops,  pro- 
26 


302 


ROMAN  CATHOLIC  CHURCH. 


thonotaries,  and  auditors  of  the  rota,  are  admitted  at  this  con- 
sistory, and  the  train  bearers  perform  their  office  dressed  in 
purple ; but  after  the  extra,  every  body  goes  out  but  the  pre- 
lates before-mentioned.  This  consistory  is  held  for  taking  the 
votes  of  those  prelates  who  are  for  and  against  the  canoni- 
zation, and,  as  soon  as  it  is  resolved  upon  by  a plurality  of 
voices,  the  pope  intimates  the  day  appointed  for  the  ceremony. 

On  the  canonization-day,  the  pope  officiates  in  white,  and 
the  cardinals  are  dressed  in  the  same  colour.  St.  Peter’s 
church  is  hung  with  rich  tapestry,  upon  which  appears  the 
arms  of  his  holiness,  or  of  that  prince  or  state  which  requires 
the  canonization,  embroidered  with  gold  and  silver,  and  the 
church  is  most  pompously  illuminated. 

Canonization  is  attended  with  immense  expense  to  those 
princes  who  are  desirous  of  the  glory  of  procuring  it  for  some 
favourite  Christian.  Beatification  is  in  some  measure  the 
forerunner  of  it ; for  beatitude  naturally  leads  to  sanctity,  and 
to  a supposition,  that  he  that  is  accounted  blessed  here  below, 
ought  to  be  acknowledged  as  such  in  heaven. 

The  surprising  virtues  which  were  discovered  in  the  relics 
of  saints,  for  the  cure  of  those  who  were  diseased,  and  for  the 
salvation  of  men’s  souls,  gave  birth  to  their  translation.  It 
was  likewise  the  received  opinion,  that  the  bodies  of  the  saints 
were  able  to  draw  down  the  blessings  of  heaven  on  cities  and 
states ; accordingly,  nations  put  themselves  under  their  pro- 
tection. I'he  numberless  miracles  which  are  related  in  the 
legends,  as  well  ancient  as  modern,  convinced  the  populace 
that  the  protection  of  saints  was  a circumstance  of  the  last  im- 
portance. Their  images  were  erected  in  their  churches,  and 
their  names  included  in  their  litanies.  To  that  time,  canoni- 
zations were  made  by  a tacit  consent  of  the  clergy,  without  the 
least  formality  ; but  the  use  of  registers,  known  by  the  name 
of  Diptlcs,  had  obtained  long  before  that,  in  which  were  set 
down  the  names  of  martyrs,  and  those  who  died  in  a reputa- 
tion for  holiness,  after  having  distinguished  themselves  by  a 
virtuous  life. 

There  is  no  instance  of  a solemn  canonization,  before  that  of 
St.  Sibert,  whom  Pope  Leo  III.  canonized  about  the  beginning 
of  the  ninth  century;  though  some  attribute  the  first  solemn 
canonization  to  Pope  Adrian,  and  others  are  of  opinion  that 
St.  Ulric,  who  was  canonized  by  Pope  John  XIV.  or  XV.  jn 
993,  was  the  first  saint  canonized  in  form;  and  some  again 
ascribe  the  glory  of  this  institution  to  Pope  Alexander  III. 

A magnificent  theatre  is  always  erected  in  St.  Peter’s 
church,  for  the  ceremony  of  canonization.  On  the  day  the 


ROMAN  CATHOLIC  CHURCH. 


303 


ceremony  is  to  be  performed,  the  entrance  to  the  theatre  is 
lined  by  the  Swiss  guards,  who  are  likewise  posted  at  the 
doors  of  the  basilica ; a detachment  of  the  horse-guards  is 
drawn  up  in  St.  Peter’s  square,  another  of  the  cuirassiers  in 
that  of  the  Vatican,  and  a third  in  all  the  streets  through  which 
the  procession  passes.  These  guards,  together  with  those 
which  are  posted  in  the  other  quarters  of  Rome,  and  the  gar- 
rison of  St.  Angelo,  make  a general  discharge  of  their  artil- 
lery, when  the  signal  is  given  that  the  ceremony  is  begun,  and 
all  the  bells  in  the  city  are  rung  at  the  same  time.  Te  Deum 
likewise  is  sung  to  instrumental  music,  &c. 

The  following  is  a description  of  the  honours  which  Pope 
Clement  XL  paid,  in  1712,  to  those  saints  who  w’ere  publicly 
acknowledged  by  his  holiness  as  the  mediators  of  all  Christ- 
ians wuth  Jesus  Christ. 

All  the  avenues  of  St.  Peter’s  were  lined  with  troops  on  the 
twenty-second  of  May,  and  the  whole  force  was  scarcely  suf- 
ficient to  withstand  the  impetuous  movements  of  the  vast  con- 
course of  people,  of  all  ages  and  sexes,  whom  devotion  and 
curiosity  had  brought  thither  to  see  the  ceremony.  This  pro- 
digious concourse  of  all  ranks  and  degrees  flocked  from  every 
part  of  Rome  to  St.  Peter’s  by  break  of  day;  wTilst  the  clergy, 
both  secular  and  regular,  according  to  the  order  issued  to 
them,  assembled  at  the  Vatican.  The  cardinal-deacons  then 
robed  the  pope  in  his  proper  ornaments;  after  which  his  holi- 
ness set  out  for  Sixtus’s  chapel,  with  the  cross  before,  and  the 
clergy  behind  him.  As  soon  as  he  arrived  there,  he  made 
the  sign  of  the  cross  over  his  devout  retinue,  took  off  his  triple 
crown,  and  kneeling  down,  prayed  before  the  altar.  After- 
w'ards  he  gave  out  the  hymn,  which  begins  with  these  w’ords, 
Ave  Maria  Stella,  &c.  and  then  kneeled  down  again,  till  the 
music  of  the  chapel  had  concluded.  The  holy  father  now 
arose,  put  on  his  mitre,  returned  to  his  chair,  and  there  received 
from  Cardinal  Albani,  who  w^as  his  nephew,  and  petitioner  for 
the  canonization,  two  large  painted  tapers,  and  a small  one, 
with  the  arms  of  his  holiness  and  the  images  of  the  candi- 
date saints  upon  them.  His  eminence,  at  presenting  them, 
kissed  the  hand  and  knee  of  the  pontiff!  One  of  these  large 
tapers  was,  by  the  directions  of  his  holiness,  given  to  the  con- 
stable Colonna,  in  order  to  carry  it  in  the  procession  before 
him,  and  to  hold  it  in  his  hand  during  the  ceremony  of  canoni- 
zation. The  other  w^as  not  disposed  of,  there  being  no  person 
present  of  suitable  quality  to  walk  abreast  wdth  the  constable 
on  this  solemn  occasion.  The  small  taper  was  given  to  the 
cup-bearer,  first  chamberlain  to  his  holiness,  but  a general  dis- 


304 


ROMAN  CATHOLIC  CHURCH. 


tribulion  of  tapers  was  first  made  among  the  clergy,  each  of 
them  being  distinguished  according  to  his  rank  and  dignity. 

It  is  related  of  St.  Raymond  of  Pennaforte,  that,  after  having 
long  censured  the  dissolute  deportment  of  a king  of  Spain, 
Power  of  the  without  being  able  to  wean  him  from  his  crimi- 
modern  nal  engagements,  he  determined  to  leave  him  to 

saints.  his  own  wicked  inclinations,  and  to  embark  for 

Barcelona.  But  his  majesty  having  charged  all 
persons  not  to  take  him  on  board,  St.  Raymond  revived  the 
miracle  of  our  Saviour’s  walking  upon  the  water  ; he  threw 
his  cloak  into  the  sea,  and  taking  his  staff  in  his  hand,  em- 
barked in  this  new  kind  of  boat,  and  arrived  safe  in  Catalonia. 
The  very  gate  of  the  convent  to  which  he  belonged,  opened  of 
itself  at  the  saint’s  approach. 

St.  Peter  of  Nola,  who  styled  himself  an  unprojitahle  ser- 
vant,— that  off-scouring  of  the  earth,  and  mere  nothing, — had 
very  frequent  and  familiar  discourses  with  God  and  the 
Blessed  Virgin.  The  apostle  St.  Peter  one  day  honoured 
him  with  a visit,  in  the  same  posture  in  which  he  was  cruci- 
fied, that  is,  with  his  heels  upwards. 

St.  Francis  silenced  the  swallows  who  interrupted  him  in 
his  sermon,  so  that  they  stood  still  and  mute  with  awe  and 
wonder,  whilst  he  expounded  the  truths  of  the  gospel. 

St.  Anthony  of  Padua  likewise,  being  unable  to  gain  the  at- 
tention of  the  heretics,  desired  them  to  go  to  the  sea-side,  in 
order  to  convince  them  of  the  tractable  disposition  of  the  fishes, 
which  immediately  left  their  streams  to  hearken  to  his  preach- 
ing, and  stood  erect  on  their  tails,  enraptured  with  his  pious 
discourses. 

St.  Francis  of  Paula  was  endowed  with  a supernatural 
strength.  He  carried  away,  without  any  assistance,  a prodi- 
gious large  rock,  which  obstructed  the  foundation  of  the  dor- 
mitory of  a monastery  which  he  was  building.  He  likewise 
hung  up  in  the  air  a piece  of  rock,  which  broke  from  a moun- 
tain, and  threatened  to  demolish  his  new  edifice,  and  to  dash 
in  pieces  a great  number  of  his  workmen.  He  afterwards 
supported  it  with  his  staff,  and  left  it  for  a long  time  in  that 
position,  exposed  to  public  view,  to  the  edification  of  a multi- 
tude of  people,  who  resorted  thither  in  crowds  to  see  such  a 
miracle.  This  rock  was  afterwards  made  use  of  in  finishing 
his  new  monastery. 

Manna  has  been  often  seen  to  fall  on  St.  Agnes  of  Monte 
Pulciano  in  the  form  of  a cross.  The  blessed  Virgin  appear- 
ed to  her  on  one  of  the  festivals  of  the  Assumption,  with  the 
child  Jesus  in  her  arms,  whom  she  permitted  to  embrace,  and 


ROMAN  CATHOLIC  CHURCH, 


305 


f)ress  to  her  breast.  At  her  departure,  she  left  the  saint  a cross, 
which  the  child  Jesus  wore  about  his  neck.  We  shall  take 
notice  of  the  rose  that  appeared  in  the  middle  of  winter,  in  a little 
dish  which  this  female  saint  served  up  to  two  hermits  ; but  we 
cannot  forbear  mentioning  the  advances,  in  point  of  complais- 
ance, which  she  made  after  her  decease  to  St.  Catherine  ol 
Sienna,  who  went  to  pay  her  a visit  at  her  sepulchre:  whilst 
the  living  saint  was  stooping  down  to  kiss  the  feet  of  the  dead 
one,  the  latter,  through  an  excess  of  humility,  lifted  up  her  foot, 
and  touched  the  other’s  lips. 

St.  Bonaventure,  the  celebrated  author  of  the  “ Psalter  of 
our  Lady,”  which  was  printed  in  1665,  not  being  able  to  take 
the  sacrament  in  the  usual  way,  through  a violent  indisposi- 
tion in  his  stomach,  had  the  holy  pyx  placed  upon  his  breast, 
and  the  sacred  wafer  instantly  penetrated  that  way  into  his 
very  bowels,  in  order  to  become  the  life  of  his  soul. 

St.  Ignatius,  who  was  given  over  by  the  physicians,  was 
visited  by  St.  Peter,  who  by  a touch  with  his  hands  wrought  on 
him  a miraculous  cure.  After  that,  the  blessed  Virgin  paid 
him  a visit,  and  made  him  a present  at  the  same  time  of  a ce- 
lestial ointment,  called  the  “ Balm  of  Chastity.”  When  he 
was  upon  his  pilgrimage  to  Jerusalem,  he  determined  to  visit 
the  Mount  of  Olives,  and  Christ  himself  condescended  to  be 
his  guide.  He  cured  persons  afflicted  with  the  falling  sick- 
ness, cast  the  devils  out  of  such  as  were  possessed,  and  reco- 
vered several  by  permitting  them  to  touch  the  hem  of  his  gar- 
ment. To  conclude,  the  number  of  miracles  which  are  said  to 
be  wrought  by  him,  amount  to  two  hundred,  or  thereabouts. 

St.  Clare  was  in  such  esteem  with  God,  that  without  the  least 
difficulty  she  obtained  whatever  she  asked.  From  her  very 
infancy,  there  appeared  in  her  surprising  signs  of  her  future 
sanctity : instead  of  playing  like  other  children,  she  did  no- 
thing but  pray,  fast,  and  give  alms,  in  her  early  years.  All  the 
saints  indeed,  as  appears  by  their  lives,  have  begun  with  these 
general  practices  of  devotion ; but  from  her  very  infancy  St. 
Clare  went  farther,  and  wore  a hair-cloth  to  mortify  the  flesh, 
and  to  put  a stop  to  all  irregular  passions.  She  was  very  sel- 
dom alone  in  the  heat  of  her  pious  exercises.  A very  beauti- 
ful child,  with*’ two  radiant  wings,  flew  into  her  lap  one  day, 
and  clasping  her  with  them,  carressed  her  with  many  fond  en- 
dearments. At  another  time,  although  she  was  indisposed, 
and  unable  to  go  to  matins,  yet  she  heard  distinctly  the  office, 
which  was  sung  at  a church  some  considerable  distance  from 
the  monastery,  and  what  is  most  surprising,  she  was  so  happy 
CIS  to  see  the  young  child  Jesus  lying  in  his  manger.  In  her 


30G 


ROMAN  CATHOLIC  CHURCH. 


(lying  moments,  Jesus  was  seen  near  her,  accompanied  by 
several  virgins  crowned  with  flowers.  One  of  them  in  par- 
ticular, who  wore  a close  crown  more  radiant  than  the  sun,  drew 
near  and  embraced  her  ; the  rest  spread  a carpet  of  inestima- 
ble  value  over  her  body.  The  daughters  of  this  holy  mother, 
especially  the  nuns  of  the  Ave  Maria,  inherited  her  austeri- 
ties and  virtues,  though  they  did  not  attain  the  giftof  miracles, 

St.  Barbara,  accompanied  by  two  angels,  gave  the  commu- 
nion to  the  little  blessed  Stanislaus  Kostca,  who  lay  danger- 
ously ill  in  a family  who  were  heretics,  and  would  not  permit 
the  holy  sacrament  to  come  into  their  house.  He  held  many 
conversations  with  the  Virgin  Mary,  “ his  lady,  his  mistress, 
and  his  good  mother and  a great  number  of  miracles  were 
wrought  by  his  mediation  after  his  death.  When  he  died,  the 
Virgin  Mary,  accompanied  by  several  other  blessed  virgins, 
came  to  conduct  him  to  heaven.  Devils  quitted  the  bodies  they 
had  been  tormenting  at  the  very  name  of  Stanislaus.  He  re- 
stored as  many  persons  to  life  as  he  was  years  old,  though  he 
lived  to  the  age  of  nineteen,  and  this  extraordinary  miracle  was 
thought  so  easy  for  him  to  perform,  that  it  grew  into  a proverb 
in  Poland:  “ Let  us  go,”  said  the  people,  “ to  the  blessed  Stan- 
islaus, who  raises  the  dead.”  The  application  of  this  young 
saint’s  image,  cured  a young  Jesuit  of  fourteen  years  of  age  at 
Lima,  in  the  year  1673,  but  upon  this  condition,  that  he  should 
say  a Pater  Noster,  and  an  Ave  Maria,  every  day  of  his  life, 
in  honour  of  the  little  Polish  saint;  and  that,  on  the  eve  of  his 
festival,  he  should  live  upon  bread  and  water,  and  once  per- 
form the  spiritual  exercises  of  Saint  Ignatius,  to  the  honour  and 
glory  of  his  blessed  son  Stanislaus.  All  such  as  were  afflicted 
with  palpitations,  swellings,  broken  limbs,  sore-eyes,  fevers,  &c. 
were  confidently  assured  that  a little  wine  in  which  one  of  the 
saint’s  bones  had  been  steeped,  was  an  infallible  remedy  for 
such  distempers  and  accidents. 

St.  Roche,  the  patron  and  protector  of  such  as  are  infected 
with  the  plague,  distinguished  himself  by  several  remarkable 
cures.  The  dog  that  is  usually  painted  lying  by  him  charita- 
bly fed  the  saint,  at  a time  when  the  pestilence  was  outrageous. 

The  blessed  St.  Clare  of  Montefalco  had  the  figure  of  Christ 
upon  the  cross,  and  all  the  instruments  of  his  passion,  engra- 
ved upon  her  heart.  Her  repeated  declarations  of  this  miracle 
to  the  nuns  of  her  convent,  made  them  curious  to  see  if  it  were 
true,  and  after  her  death  they  divided  her  heart,  and  were  con- 
vinced of  the  truth  of  her  assertion. 

St.  Bridget  raised  ten  persons,  that  were  dead,  to  life.  St. 
Theresa  appeared,  after  her  death,  (which  was  occasioned  by 


ROMAN  CATHOLIC  CHURCH. 


307 


an  excess  of  divine  love,)  to  several  persons,  to  inform  them  of 
the  high  degree  of  glory  to  which  she  was  exalted.  We  shall 
omit  her  wondrous  visions,  and  the  love- wound  made  in  her 
heart  hy  a seraph,  with  a golden  arrow  pointed  with  red  hot 
steel. 

St.  Didacus  cured  several  diseased  persons,  with  the  oil  of  a 
lamp  which  burnt  before  an  image  of  Our  Lady.”  One  day, 
having  no  provisions,  on  a journey  he  was  making  with  one 
of  his  companions  to  his  convent,  he  prayed  to  God  to  support 
them  in  their  distress,  and  instantly  they  found  a table  spread 
before  them  upon  the  grass,  and  the  entertainment,  “ though 
not  elegant,  was  very  wholesome  and  refreshing!” 

St.  Xaverius  raised  several  to  life  during  his  mission  in  the 
East  Indies.  Being  in  the  neighbourhood  of  Amboyna,  he 
calmed  a raging  tempest  by  plunging  his  crucifix  into  the  sea. 
In  the  eagerness  of  the  action,  his  crucifix  slipped  out  of  his 
hand,  but  an  officious  fish  miraculously  restored  it  to  him  in  a 
moment,  and  on  giving  it,  took  care  to  hold  it  upright,  to  de- 
note the  triumph  of  the  cross  over  the  infidels  I 

St.  Thomas  a Becket,  archbishop  of  Canterbury,  was  amply 
rewarded  for  the  violent  death  he  suffered,  by  the  numerous 
miracles  he  wrought  afterwards,  and  which,  if  we  may  believe 
father  Giry,  he  still  continues  to  perform : no  sooner  was  this 
saint  buried,  than  he  declared  himself  the  physician  of  a mul- 
titude of  sick  persons.  It  is  very  remarkable,  that  the  saints 
of  the  latter  ages  go  far  beyond  tliose  of  the  apostles’  days  in 
raising  the  dead  to  life. 

The  blessed  St.  Rosa  was  under  five  years  old  when  she 
consecrated  herself  to  God.  Father  Oliva  observes,  in  his  eu- 
logium  on  this  saint,  that  mankind  had  an  infinite  loss  in  God’s 
not  creating  Rosa  in  the  terrestrial  paradise  instead  of  Eve  I — 
Her  ambition  to  suffer  made  her  ingenious  in  searching  out 
the  means  of  mortifying  herself  This  pious  maid  would  fre- 
quently rub  her  cheeks  and  eyes  with  the  bark  and  powder  of 
Indian  pepper,  to  prevent  her  from  going  to  balls,  or  appear- 
ing in  company  : for  the  sharpness  of  the  pepper  made  her 
Lee  all  bloated  and  full  of  ulcers.  Rosa  had  the  glory,  more- 
over, of  finding  out  fresh  methods  of  mortification  every  day, 
and  of  reproaching  nature  perpetually  with  the  enormous  crime 
of  having  rnade  her  so  handsome.  It  is  certain,  that  nothing 
is  so  shocking  and  insupportable  to  saints  of  a mystical  con- 
stitution, as  corporeal  beauty,  which  they  relinquish  to  the 
devil,  together  with  all  other  sensual  enjoyments. 

The  blessed  Rosa,  like  Jesus  Christ,  multiplied  loaves, 
and  she  miraculously  replenished  an  empty  vessel  to  comfort 


308 


ROMAN  CATHOLIC  CHURCH. 


her  mother,  who  was  sick,  with  celestial  honey.  Her  voca- 
tion, or  call,  has  no  parallel  instance  in  the  history  of  the  saints. 
As  she  was  passing  by  the  church  of  St.  Dominic,  for  whom 
sheerer  had  a particular  esteem,  she  foimcl  herself  inspired  to 
go  in,  and  pay  her  last  respects  to  the  image  of  Our  Lady  of 
the  Rosary.  No  sooner  was  she  on  her  knees,  than  she  re- 
mained immoveable,  and  nailed,  as  it  were,  to  the  ground. 
Astonished  at  so  extraordinary  a prodigy,  she  promised  the 
blessed  Virgin  to  become  a nun  of  the  third  order  of  St.  Domi- 
nic ; and,  as  soon  as  she  had  finished  her  prayer,  she,  without 
the  least  difficulty,  accomplished  that  in  a moment,  which  she 
had  not  been  able  to  do  in  several  hours  before  with  great  and 
repeated  efib rts. 

Rosa,  at  her  commencing  a new  life,  thought  it  a duty  in- 
cumbent upon  her  to  invent  new  austerities.  She  tied  a great 
chain  thrice  round  her  waist ; and  having  put  a padlock  upon 
it,  she  threw  the  key  into  a well.  She  long  bore  with  patience 
the  pains  which  this  chain  gave  her,  but  at  length  was  obliged 
to  seek  relief,  and,  human  means  failing,  she  made  her  appli- 
cations to  the  Blessed  Virgin,  who  immediately  opened  the 
lock.  The  blessed  Rosa  thinking  her  lodgings  at  her  mo- 
ther’s too  commodious,  determined  to  build  herself  a sorry  hut 
at  the  end  of  the  garden.  She  was  soon  attacked  by  a whole 
army  of  gnats  ; and  as  they  interrupted  her  contemplations, 
she  thought  proper  to  make  a truce  with  them  upon  the  follow- 
ing conditions : — The  gnats  were  allowed  to  shelter  them- 
selves in  the  cell  during  excessive  heat  or  cold ; and  they 
stipulated  on  their  side  never  to  incommode  her  more,  and 
even  to  withdraw,  whenever  she  found  them  in  any  way  of- 
fensive. We  cannot  forbear  observing,  that  the  largest  trees 
in  the  garden,  when  Rosa  passed  by  them  to  her  cell,  bent 
down  their  branches,  and  their  trunks  also,  as  a testimony  of 
their  profound  veneration. 

The  Church  calls  the  holy  Virgin  in  her  litanies,  the  Mo- 
ther of  God,  the  Queen  of  Angels,  the  Refuge  of  Sinners,  the 
Mother  of  Mercy,  the  Gate  of  Heaven,  the 
Rose,  the  Virgin  of  Virgins,  &c.  There 
Viro-in.  is  no  title  of  honour,  which  some  divines  of  the 

Church,  and  particularly  modern  ones,  have  not 
bestowed  on  the  Virgin  Mary.  Having  robbed  paganism  of 
every  thing  that  was  most  magnificent  and  glaring,  to  bestow 
it  on  the  mother  of  Jesus  Christ,  they  have  continued  to  in- 
vent such  splendid  names,  as  even  the  most  fruitful  imagina- 
tion of  the  poets  was  never  capable  of  devising.  Hie  heresies 
against  her,  insensibly  produced  an  excess  of  reverence  and 


ROMAN  CATHOLIC  CHURCH. 


309 


devotion  to  her.  In  the  earliest  ages  of  the  Church,  she  was 
called  Queen  of  Angels,  and  Mother  of  God;  afterwards  the 
controversies  which  arose  on  her  account,  made  her  advocates 
advance  every  thing  they  could  think  of  to  make  her  consi- 
derable against  heretics.  She  has  been  looked  upon  as  the 
disposer  and  depositary  of  God’s  favours,  the  Treasurer  and 
even  Queen  of  Heaven,  the  Spring  and  Fountain  of  salvation 
and  life,  the  Gate  of  Paradise,  the  Mother  of  Light,  and  In- 
tercessor between  God  and  Man  ; the  Hope  of  Mankind,  and 
the  Ocean  of  the  Deity.  Some  authors  have  styled  her  “ God- 
dess and  Father  Salazar,  about  the  end  of  the  sixteenth 
century,  declared  her  the  Accomplishment  of  the  Trinity. 
The  Psalter,  and  indeed  the  whole  Bible,  had  been  applied  to 
her  long  before  that  declaration  ; and  it  has  been  proved  both 
by  miracles  and  apparitions,  that  the  blessed  Virgin  appeases 
the  wrath  of  Christ  against  sinners ; and  that  she  has  the 
power  of  absolving,  binding,  and  loosening. 

Whoever  hopes  to  draw  down  the  blessings  of  the  Virgin 
upon  him,  must  salute  her  every  day  both  at  his  going  out 
and  coming  in.  The  legends  have  transmitted  to  us  several 
remarkable  instances  of  the  advantages  arising  from  the  Ave 
Maria;  not  to  mention  the  thousand  days’  indulgences  grant- 
ed by  several  popes,  particularly  Leo  X.  and  Paul  V.,  to  all 
those  who  shall  repeat  it  at  the  hour  of  the  Angclus.  Christ- 
ians, however,  are  not  so  exact  in  the  practice  of  this  sort  of 
devotion  as  to  imitate  St.  Marguerite  of  Hungary,  who  said  an 
Ai^e  kneeling,  before  every  image  of  the  Virgin  which  she 
met  with  on  her  way ; nor  St.  Catherine  of  Sienna,  who  re- 
peated as  many  Aves  as  she  went  up  steps  to  her  house. 
Fasting  on  Saturday,  in  honour  of  the  Virgin  Mary,  is  still 
looked  upon,  in  Catholic  countries,  as  a treasure  of  indulgences 
and  delights,  and  as  an  excellent  preservative  against  eternal 
damnation. 

The  greatest  part  of  the  holy  and  immaculate  Virgin^ s 
hair  has  been  preserved  ; and,  as  to  her  milk,  the  good  Catho- 
lics tell  us  that  not  one  drop  of  it  was  ever  lost ; 
innumerable  relics  Laving  been  made  of  it  im-  BlS'V’r- 
rnediately  after  our  Saviour’s  nativity.  A por-  gin. 
tion  of  it  is  to  be  seen  in  different  parts  of  Christ- 
endom ; and  that  church  or  monastery  which  is  in  possession 
of  such  an  invaluable  relic,  considers  itself  as  peculiarly 
blessed.  Our  lady’s  loedding-ring  is  preserved  with  the  ut- 
most respect  at  Perouse;  the  fate  and  miracles  of  which  are 
all  described  in  a book  published  in  the  beginning  of  the  se- 
venteenth century,  entitled,  De  Annulo  Pronubo  Deiparcc  Vir- 


310 


ROMAN  CATHOLIC  CHURCH. 


ginis,  avAore  J.  Bapt.  Lauro.  Colon.  1626.  The  Blessed 
Virgin’s  clothes  are  to  be  seen  at  Rome,  and  several  other 
places;  her  shifts  at  Chartres  and  Aix-la-Chapelle;  one  of 
her  handkerchiefs  at  Treves;  her  girdles  at  our  Lady  of 
Montserrat  at  Prato,  &c.  one  of  her  combs  at  Rome,  another 
at  Bezancon;  her  shoes  at  our  Lady  of  Pay  and  St.  Flour; 
and  one  of  her  slippers  in  Brittany.  The  measure  of  her  foot 
is  in  the  custody  of  the  Spaniards.  To  conclude,  it  is  not  to 
be  questioned,  but  that  all  the  various  pieces  of  her  goods, 
kitchen-furniture,  toilette,  and  implements  of  household,  have 
been  carefully  preserved;  her  gloves,  head-clothes,  veils,  bed, 
chair,  and  the  stones  on  which  she  washed  our  Lord’s  swad- 
dling-clothes; her  candles,  the  oil  for  her  lamp,  and  all  her 
earthen-ware,  are  still  exposed  to  public  view.  It  is  true,  in- 
deed, that  these  things  were  lost  for  several  ages ; but  the 
monks  have  had  the  good  fortune  to  find  them  one  after  an- 
other. No  relic  of  her  sacred  body  has  been  left  upon  earth ; 
it  having  been  taken  up  to  heaven  in  its  perfect  form,  without 
injury  or  mutilation. 

The  jubilee,  as  to  its  origin,  is  half  Jewish,  half  pagan. 
That  joyful  season  procured  liberty  among  the  Jews  to  those 
The  Jubilee  were  slaves;  an  acquittance  from  their 

debts  to  those  who  were  poor,  and  the  recovery 
of  their  effects  to  those  who,  through  necessitj^,  had  been 
obliged  to  pawn  them.  The  ground  itself  was  not  cultivated 
during  the  year  of  the  Jewish  jubilee.  The  pope,  by  the  Catholic 
jubilee,  of  which  the  former  was  but  a type,  grants  the  like  pri- 
vileges to  Christians.  It  is  a year  of  rest  to  them ; for  his  ho- 
liness absolves  them  from  sin,  relieves  the  spiritual  poverty  of 
the  penitent,  by  opening  the  treasures  of  the  divine  mercy  to 
him,  remits  his  debts,  and  restores  him  to  the  possession  of 
his  celestial  effects. 

Pope  Boniface  VIII.  upon  his  institution  of  the  grand  Ju- 
bilee, expressly  declared  by  his  Bull,  that  “ Those  who  should 
visit  the  basilicas  of  St.  Peter  and  St.  Paul  in  the  year  1300, 
and  every  hundred  years  afterwards,  after  a free  confession 
and  sincere  repentance  of  their  sins,  should  obtain  a full  re- 
mission, together  with  several  indulgences,  as  extensive  as  it 
was  possible  to  grant  them  to  repentingsinners.”  “ It  does  not 
appear,”  says  M.  Turtin,  “that  his  holiness  had  any  regard  to 
the  Jubilee  of  the  Jews,  since  he  not  only  declined  the  name 
of  jubilee,  but  on  the  contrary,  doubled  the  time  prescribed  to 
them.”  But  with  Clement  VI.  the  case  was  different.  This 
pope  called  that  institution  “ the  Jubilee,”  and  ordered  it  to  be 
celebrated  every  fifty  years. 


ROMAN  CATHOLIC  CHURCH. 


811 


Several  Roman  Catholic  writers  are  of  opinion,  that  the  jiu 
bilee  of  the  Christians  bears  a very  near  affinity  to  the  secu- 
lar games  of  the  ancient  Romans. 

Clement  VI.  ordered  the  jubilee  to  be  celebrated  twice  in  a 
hundred  years.  Urban  VI.  reduced  the  term  to  thirty-three 
years.  Boniface  IX.  solemnized  it  nine  years  after ; and  in 
process  of  time,  a bull  of  Sixtus  IV.  established  it  once  in 
twenty-five  years.  His  predecessor  Paul  II.  had  before  fixed 
it  by  a decree  of  the  year  1470,  to  the  same  time.  Sixtus  IV. 
however  celebrated  a jubilee  in  1475,  and  Alexander  VI.  not 
contented  with  the  solemnization  of  it  in  1498,  revived  it  in 
1500. 

The  decrees  of  Paul  II.  and  Sixtus  IV.,  however,  do  not 
hinder  the  popes  from  declaring  a universal  jubilee  on  their 
exaltation  to  the  pontificate,  as  well  as  on  some  other  extra- 
ordinary occasions.  The  holy  gates,  however,  are  never  open- 
ed but  for  the  twenty-fifth  year’s  jubilee,  which,  if  we  may  be 
allowed  the  expression,  brings  with  it  a universal  indulgence; 
for  “ the  hearts  of  the  faithful  are  comforted  thereby,  and  joy 
entereth  into  the  house  of  the  Lord.” 

The  jubilee  grants  to  those  confessors  who  are  approved  by 
their  superiors,  a power  to  absolve  in  all  reserved  cases,  also 
from  all  censures,  and  the  greater  excommunication  ; to  annul 
all  suspensions  relating  both  to  benefices  and  ecclesiastical  of- 
fices, and  to  take  off  interdicts.  It  permits  them  likewise  to 
alter  vows,  in  case  they  have  no  relation  to  religion  or  to  chas- 
tity ; or  that  they  are  not  of  the  nature  of  those  which  en- 
gage to  perform  certain  pilgrimages,  such  as  those  to  Rome, 
Jerusalem,  and  St.  James  of  Galicia. 

When  his  holiness  has  appointed  the  Jubilee,  he  gives  no- 
tice of  it,  by  his  apostolic  letters,  to  all  the  prelates  through- 
out Christendom;  and  these  cause  it  to  be  published  in  their 
respective  dioceses,  with  proper  exhortations,  in  order  that  the 
faithful  may  put  themselves  into  a condition  of  obtaining  those 
advantages  which  attend  it.  The  intentions  of  the  holy  father 
are  explained  ; those  churches  which  are  to  be  visited  are  no- 
minated ; certain  acts  of  devotion,  which  are  always  attended 
with  proper  indulgences,  are  prescribed ; and  proper  litanies, 
and  prayers  peculiar  to  the  solemn  occasion  of  the  jubilee,  and 
to  the  subject  which  procures  it,  are  caused  to  be  printed.  No 
society,  no  religious  order,  must  absent  itself  from  the  proces- 
sions which  are  ordered  for  celebrating  this  act  of  dei'otion. 
The  people,  with  their  magistrates,  and  the  rest  of  their  supe- 
riors, are  invited  to  attend  it  wdth  all  the  modesty  required  by 
an  act  of  religion.  On  those  days  which  are  set  apart  for 


312 


ROMAN  CATHOLIC  CHURCH, 


fasting  and  repentance,  the  bishop  and  his  clergy  are  enjoined 
to  appear  overwhelmed  with  sorrow,  and  filled  with  sentiments 
of  humiliation.  They  are  to  pray  with  heart  and  mouth  to 
the  Almighty,  and  to  offer  him  the  fruits  of  a sincere  contri- 
tion,' which  consists  in  the  renunciation  of  all  those  engage- 
ments by  which  men  are  in  general  devoted  to  the  world,  and 
in  a strong  resolution  to  instruct  the  people  by  their  own  pious 
example. 

The  pope  notifies  the  universal  jubilee,  by  a bull  which  he 
causes  to  be  published  the  preceding  year,  on  Ascension-day, 
at  the  time  of  his  giving  the  solemn  benediction.  An  aposto- 
lical sub-deacon  begins  the  publication,  in  the  presence  of  the 
whole  Court  of  Rome,  reading  a bull  in  Latin  ; and  after  him, 
another  sub-deacon  reads  it  with  an  audible  voice  to  the  peo- 
ple in  Italian.  As  soon  as  he  had  finished,  the  pope’s  twelve 
trumpets  in  ordinary  begin  to  sound,  and  immediately  after 
them,  twelve  huntsmen  sound  their  silver  horns,  by  way  of 
concert,  at  the  same  time  that  the  whole  of  the  artillery  of  the 
castle  of  St.  Angelo  are  discharged. 

On  the  fourth  Sunday  in  Advent,  the  apostolical  sub-deacons 
publish  the  bull  for  the  jubilee  a second  time,  and  on  the  three 
days  which  immediately  precede  Christmas-day,  the  bells 
throughout  the  whole  city  proclaim  the  solemnity,  which  is  to 
commence  the  next  day. 

On  the  twenty -fourth  day  of  December,  of  the  holy  year, 
all  the  secular  and  regular  clergy  assemble  together  at  the 
apostolic  palace,  and  thence  march  in  procession  to  St.  Peter’s 
at  the  Vatican.  When  the  clergy  come  into  the  great  square 
before  St.  Peter’s,  they  find  the  doors  of  the  church  shut,  and 
all  the  entrances  of  the  portico  lined  with  guards,  to  hin- 
der the  mob  from  getting  in.  The  pope,  the  cardinals,  and 
bishops,  dressed  in  their  white  damask  robes,  having  their 
mitres  on,  now  meet  in  Sixtus’s  Chapel,  at  which  place  his 
holiness  signs  the  Yeni  Creator,  with  a lighted  taper  in  his 
hand.  All  the  cardinals,  having  each  of  them  likewise  a ta- 
per in  their  hands,  come  out,  according  to  their  respective  rank, 
and  repair  to  the  Swiss  portico,  where  the  holy  father  nomi- 
nates three  of  them  as  his  legates  a latere,  to  go  and  open  the 
gates  of  St.  John  de  Lateran,  St.  Mary  Major,  and  St.  Paul 
without  the  walls.  Their  eminences  having  received  the  or- 
ders of  his  holiness  on  their  knees,  repair  to  the  appointed 
churches,  preceded  by  trumpets,  hautboys,  and  a troop  of  men, 
half  in  warlike,  and  half  in  religious  armour.  Their  march 
begins  as  soon  as  the  pope  has  opened  the  holy  gate  at  St. 
Peter’s. 


Pope  knocking  at  the  Sacred  Gate.  p.  313 


Absolution  of  pilgrims  by  touching  them  with  a rod.  p.  311. 


roman  catholic  church. 


313 


The  chief  of  the  Roman  soldiery  has  the  charge  of  this  ho- 
ly gate,  which  is  always  opened  by  his  holiness  himself,  unless 
the  infirmities  of  age,  or  some  other  particular  indisposition 
renders  him  incapable;  in  which  case,  the  cardinal-dean  offi- 
ciates for  him. 

The  Vicar  of  Jesus  Christ,  being  seated  on  a throne, 
which  is  raised  before  the  great  gate,  and  in  the 
middle  of  the  great  portico  of  St.  Peter’s,  rests 
himself  for  a short  time  there ; after  which  the  Gate.' 
prince  of  the  throne  presents  him  with  a golden 
hammer,  which  the  holy  father  takes  into  his  right  hand  ; then 
rising  from  his  throne,  he  goes  and  knocks  at  the  sacred  gate. 
The  sacred  gates  are  representations  of  God’s  grace.  The 
passage  of  the  pilgrims  through  them  denotes  the  Christian’s 
passage  from  the  state  of  sin  to  that  of  grace.  All  those  who 
perform  the  duties  appointed  by  his  holiness,  in  the  four  Ba- 
silicas at  Rome,  must  pass  through  these  holy  gates.  It  is 
likewise  pretended,  that  the  opening  of  these  gates  represents 
the  opening  of  the  Church  unto  all  men,  provided  they  go  to  it 
after  a sincere  conversion.  The  holy  father  opens  the  gate, 
which  signifies  his  having  the  key  of  the  celestial  treasures. 
The  three  blows  upon  the  gate  represent  the  three  quarters  of 
the  world,  Europe,  Africa,  and  Asia,  to  which  his  holiness  of- 
fers the  treasures  which  are  in  his  disposal ; or  it  may  be  said, 
that  the  three  strokes  with  the  hammer  are  an  excellent  repre- 
sentation of  that  joy,  which  the  jubilee  gives  to  the  faithful  in 
heaven,  on  earth,  and  in  purgatory. 

The  pope  is  followed  by  his  clergy  with  tapers  in  their  hands, 
and,  knocking  thrice  against  the  gate,  says  with  an  audible 
voice,  A'perile  mihi'portas  justitice, — Open  unto  me  these  gales 
of  justice;  to  which  the  choir  add,  “ This  is  the  gate  of  the 
eternal,  the  just  shall  enter  therein,”  &c.  In  the  nman  time, 
the  head  masons  break  down  the  wall  which  closes  up  the 
sacred  gate,  and  the  rubbish  of  it  is  distributed  amongst  the 
devotees,  who  pick  it  up  with  all  imaginable  zeal  and  eager- 
ness, in  order  to  rank  it  amongst  their  precious  relics.  This 
wall  is  erected  on  purpose,  in  such  a manner  as  to  hold  but 
very  slightly  by  its  four  sides.  The  stones  are  not  fastened 
with  cement,  on  which  account,  as  soon  as  the  holy  father 
knocks  at  the  sacred  gate,  it  falls  without  any  resistance. 

When  the  wall  is  demolished,  the  penitentiaries  of  St.  Pe- 
ter take  their  brooms,  clear  the  gate,  and  sweep  the  bricks  and 
the  lime  that  remain,  out  of  the  passage.  The  mouldings,  as 
well  as  other  decorations  round  the  gate,  are  now  washed 
with  holy  water.  When  this  operation  is  over,  his  holiness 
27 


314 


ROMAN  CATHOLIC  CIITJRCII. 


descends  from  his  throne,  and  begins  this  anthem,  “ Il(zc  dAcs 
quam  fecit  Dominus, — This  is  the  day  ivhich  the  Lord  hath 
madef  which  the  choir  repeats  after  him.  Being  arrived 
at  the  sacred  gate,  the  holy  father  repeats  several  prayers,  takes 
the  cross,  kneels  down  before  the  gate,  begins  the  Te  Deuvi, 
rises  up,  and  passes  through  it,  still  singing  as  he  goes  along. 
His  clergy  follow  him.  Every  body  now  hurries  into  the 
church,  either  to  witness  the  magnificent  ceremony,  or  to  as- 
sist at  the  vespers  in  the  pope’s  chapel.  After  vespers,  the 
cardinals  pull  off  their  white  robes,  put  on  their  red  copes, 
attend  his  holiness  to  the  door  of  his  apartment,  and  then  with- 
draw. On  Christmas-day,  after  the  mass  of  the  day,  the  holy 
father  goes  to  the  benediction-pew,  and  blesses  the  faithful  by 
way  of  jubilee. 

The  jubilee  having  lasted  a year,  concludes  with  shutting 
up  the  sacred  gates,  which  is  done  on  Christmas-Eve,  twelve 

Shuttino-  of  after  they  were  first  opened.  On  that 

the  Sacred  ^ cardinals,  the  clergy,  and  the 

Gate.  persons  of  the  highest  distinction  in  the  court  of 

Rome,  go  to  St.  Peter’s  in  their  robes  of  state. 
Vespers  are  said;  after  which  the  clergy,  having  lighted 
tapers  in  their  hands,  offer  their  obeisance  to  the  holy  face, 
which  is  known  by  the  name  of  Veronica.  Then  his  holi- 
ness sings  an  anthem,  which  begins  with  these  words.  Cum 
jucumditate  exhibitis, — Ye  shall  go  out  with  joy.  As  soon 
as  it  is  begun,  every  one  uses  the  utmost  expedition  to  get 
through  the  holy  gate.  The  holy  father,  when  every  body 
has  gone  through  it,  goes  up  to  it,  and  turning  towards  it, 
says,  Adjuioriuni,  6fC., — Our  help,  <Sf-c.  together  with  some 
other  prayers,  in  which  he  blesses  the  stones  and  mortar 
which  are  intended  to  shut  the  gate,  which  the  jubilee  had 
opened.  The  pope  himself  lays  the  first  stone,  under  which 
several  medals  are  concealed,  which  serve  to  transmit  the 
memory  of  this  pious  ceremony  to  future  times. 

The  holy  father  having  laid,  the  stone,  washes  his  hands, 
and  returns  to  his  throne:  then  Salcum  fac  populum, — Lord 
save  thy  people,  Ac.  is  sung.  In  the  mean  time,  the  masons 
complete  the  walling  up  of  the  gate,  in  the  midst  of  which 
they  set  a copper  cross,  whilst  his  holiness  repeats  some  par- 
ticular prayers,  which  he  continues  till  the  breach  is  perfectly 
repaired.  The  benediction  given  by  the  Vicar  of  Jesus 
Christ  from  the  pew  (which  thence  takes  its  name  of  the 
'Benediction  Pew)  to  the  faithful,  assembled  to  receive  it,  con- 
cludes this  piece  of  devotion.  The  cardinals  and  clergy  then 
throw  off  their  robes  of  state,  return  with  the  pope  to  his 


ROMAN  CATHOLIC  CHURCH. 


315 


apartment,  and  his  holiness  entertains  them  with  an  elegant 
supper. 

Indulgences  are  the  surest  touchstones,  of  which  his  holi- 
ness can  make  use,  to  try  the  faith  of  true  believers ; for  a great 
number  of  devotees  imagine  that  they  infallibly  indul‘>-ences 
secure  the  attainment  of  Paradise.  The  origin  ° 

of  indulgences  is  hinted  at  in  a passage  of  St.  Cyprian ; but 
the  release  from  torments  was  not  known  by  the  name  of  indul- 
gence, till  a long  time  after.  It  was  common  enough  howe- 
ver, in  the  seventh  and  eighth  centuries.  Pope  Sergius,  in  the 
year  884,  gave  three  indulgences  of  forty  days  each,  to  those 
who  should  visit  the  church  of  St.  Martin  on  the  Hills,  on  the 
festival  peculiarly  devoted  to  the  service  of  that  saint. 

Indulgences  were  originally  no  more  than  the  softening  of 
pains,  imposed  upon  sinners  condemned  to  penance,  which  in 
the  primitive  ages  of  Christianity  were  very  severe.  The 
Church  had  regard  to  the  infirmities  of  penitents,  who  could 
not  undergo  the  rigour  of  them ; but  they  were  at  the  same 
time  to  discover  a real  contrition,  and  with  a perfect  sincerity 
endeavor  to  purify  themselves  from  their  crimes,  according  to 
their  strength.  A relaxation  from  ecclesiastical  pains  gradu- 
ally introduced  into  devotion  certain  practices,  seemingly 
difficult,  but  yet  much  easier  than  spiritual  worship;  and 
nothing  gave  a greater  scope  to  the  abuse  of  indulgences  than 
the  commutation  of  pains  into  pecuniary  fines,  which  were 
greatly  advantageous  to  the  priests,  and  showed  them  the  way 
of  selling  the  remission  of  sins.  St.  Bernard,  whilst  preach- 
ing up  the  indulgences  of  Pope  Eugenius  III.,  at  once  in- 
flamed the  hearts  of  the  believers  of  his  age,  with  a spirit  of 
war  and  contrition,  and  showed  them  that  the  atonement  of 
their  crimes,  and  the  remission  of  their  torments,  were  annexed 
to  those  crosses  and  swords,  wherewith  he  persuaded  them  to 
arm  themselves  against  the  infidels. 

St.  Bridget  declares,  in  her  Revelations,  that  in  a vision 
which  she  had  of  the  Lord  Jesus  Christ,  he  informed  her, 

“ That  the  most  infallible  way  to  atone  for  all  her  sins,  was  io 
•procure  indulgences ; that,  with  respect  to  himself,  whenever 
he  was  inclined  to  treat  any  soul  with  tenderness  and  affection, 
he  would  advise  it  to  reside  constantly  at  Rome,  there  being 
no  place  in  the  world  where  so  many  indulgences  could  be 
procured.  Indeed,  there  is  no  city  more  commodious  than 
Rome,  for  devotees  who  would  turn  their  piety  towards  this 
object ; for  its  basilicas  have  indulgences  for  every  day  in  the 
year ; and  on  festivals  they  are  redoubled. 

Indulgences  were  at  one  time  granted  for  all  kinds  of  sins 


316 


ROMAN  CATHOLIC  CHURCH. 


and  crimes,  the  prices  of  which  were  rated,  and  the  remission 
often  set  up  to  auction.  A malefactor  in  Italy  might,  for 
ninety  limes,  compound  for  a crime,  for  which,  on  the  other 
side  of  the  Alps,  he  would  be  hanged  or  burnt.  The  applica- 
tion for  indulgences  was  either  by  the  payment  of  ready 
money,  or  by  saying,  or  causing  to  be  said,  certain  masses ; 
by  assisting  at  certain  offices,  and  certain  processions ; by  con- 
fessing and  receiving  the  Eucharist ; by  alms-giving,  or  wear- 
ing particular  habits,  crosses,  chaplets,  crowns,  beads,  &c. 

Pope  Leo  X.  having  undertaking  to  complete  the  magnifi- 
cent edifice  of  the  Basilica  of  St.  Peter,  according  to  the 
example  of  Pope  Julius,  had  recourse  to  indulgences,  which 
he  every  where  published ; and  all  those  who  should  contri- 
bute what  was  demanded  of  them  towards  the  erection  of  St. 
Peter’s,  were  permitted  to  eat  eggs  and  cheese  in  Lent,  and  to 
make  choice  of  their  own  confessor.  In  order  to  come  into 
possession  of  ready  money,  the  sums  arising  from  these  indul- 
gences, were  farmed  out  to  the  highest  bidders,  who,  not  only 
for  the  purpose  of  reimbursing,  but  likewise  of  enriching 
themselves,  chose  such  preachers  of  indulgences,  and  collect- 
ors, as  they  thought  most  proper.  These  were  well  paid  to 
induce  the  people,  in  order  to  procure  pardon,  to  contribute 
whatever  such  covetous  and  sacrilegious  wretches  insisted 
upon.  Some  of  these  preachers  of  indulgences  raised  the  price 
and  value  of  them  to  such  an  exorbitant  pitch,  as  to  induce 
the  people  to  imagine  that  they  were  secure  of  salvation,  and 
of  delivering  souls  out  of  purgatory,  as  soon  as  they  had  paid 
the  money  demanded  for  the  letters,  testifying  they  had  pro- 
cured the  indulgence.  The  clerks  of  the  farmers,  likewise, 
who  had  purchased  the  profits  of  these  indulgences,  were 
seen  daily  in  the  taverns  and  brothels,  carousing,  and  spend- 
ing part  of  that  money  in  all  manner  of  licentiousness,  which 
the  poor  insisted  was  barbarously  extorted  from  them. 

We  shall  now  treat  of  beads,  chaplets,  rosaries,  and  other 
accessaries  to  devotion.  The  historians  of  the  Crusade  wars 
say  that  Peter  the  Hermit  first  taught  the  soldiers 
Various  In-  (.Qunt  their  prayers  by  the  chaplet;  the  use 
of  which  soon  grew  very  common.  But  ba- 
ther Giry  gives  some  instances  of  prayers  being 
said  by  tale  or  computation,  long  before  the  invention  of  the 
chaplet ; and  Ryckle,  in  his  life  of  Gertrude,  gives  us  an  ac- 
count of  a rosary  which  this  saint  made  use  of  at  her  devo- 
tions, in  the  seventh  century.  Saint  Dominic,  the  founder  of 
the  order  which  bears  his  name,  and  of  the  holy  office  of  the 
Inquisition,  greatly  advanced  the  credit  of  this  instrument  of 


ROMAN  CATHOLIC  CHURCH. 


317 


devotion,  by  declaring,  that  the  blessed  Virgin  had  brought 
him  one  from  heaven,  after  a miraculous  manner,  composed 
of  a certain  number  of  beads,  which  he  called  the  rosary.  It 
is  still  looked  upon  as  one  of  the  most  valuable  exercises  of 
devotion  by  a great  number  of  Catholics ; with  regard  to  the 
chaplet,  it  is  not  to  be  questioned  but  that  it  came  from  the 
Mahometans.  Peter  the  Hermit  borrowed  it  from  them,  in 
favour  of  those  soldiers  of  the  Holy  Wars,  who  were  not  able 
to  read,  nor  to  make  use  of  a prayer-book. 

These  and  other  instruments,  or  assistants  to  devotion,  were 
the  foundation  of  four  considerable  societies.  That  of  the  ro- 
sary owes  its  birth  to  the  rosary  of  St.  Dominic.  ^ 

The  rosary  is  a large  chaplet,  consisting  of  one 
hundred  and  fifty  beads,  which  make  so  many  Aves.  Every 
ten  beads,  divided  by  one  something  larger,  make  a Pater. 
The  fifteen  large  beads  are  the  symbols  of  fifteen  mysteries, 
which  are  so  many  lively  images,  as  it  were,  in  which  are  to 
be  discerned  the  intentions  of  “ the  Eternal  Father  in  the 
temporal  birth  of  his  son,  the  casualities  that  befel  him  in  his 
infancy,  and  not  only  in  the  private  and  unknown  part  of  his 
life  ; but  also  in  the  glorious  and  immortal  part  of  it.”  The 
common  chaplets  contain  only  fift}^  Ave  Marias  and  five  Pa- 
ternosters. Before  the  person  begins  to  repeat  his  rosary,  he 
must  take  it,  and  cross  himself  He  must  in  the  next  place 
repeat  the  apostles’  creed,  to  put  himself  into  a proper  disposi- 
tion for  prayer ; after  which,  he  must  say  a Pater  and  three 
Aves,  on  account  of  the  three  relations  which  the  Blessed  Vir- 
gin bears  to  the  three  Persons  in  the  sacred  Trinity. 

After  these  preliminaries,  he  passes  on  to  the  fifteen  large 
beads,  containing  ten  courses.  The  Christian  devotee  must 
observe  to  admit  himself  into  the  mysteries  of  each  ten  courses, 
by  a prayer,  which  is  to  be  found  in  those  books  which  treat 
of  the  method  of  devotion  with  the  rosary.  The  fifteen  mys- 
teries are  divided  into  three  classes  : the  first  includes  the  five 
mysteries  oi  joy  ; the  five  next  are  those  of  sorrow,  as  turning 
upon  our  Saviour’s  Passion ; and  the  five  last,  those  of  glory, 
as  being  destined  to  his  resurrection,  ascension,  &c.  After 
the  rosary,  the  brethren  who  have  the  honour  to  bear  the 
name  of  it,  must  say  the  litanies  and  pra}mrs  for  those  who  are 
afflicted  in  mind,  body,  or  estate,  &c.  They  must  lift  up  their 
hearts  to  the  Virgin,  who  is  the  Queen  of  the  Rosary,  Evi- 
press  of  Heaven  and  Earth,  High  Treasurer  of  the  Spiritual 
Finances  and  Celestial  Riches : and  as  the  true  believers 
ought  not  only  to  pray  for  each  other,  but  likewise  for  an  in- 
crease of  the  worship  of  which  they  make  profession ; the 


318 


ROMAN  CATHOLIC  CHURCH. 


brethren  and  sisters  of  the  rosary  must  never  omit  this  last  ar- 
ticle, but  use  their  utmost  endeavours  to  make  proselytes  to 
the  faith  of  St.  Dominic. 

The  legendaries  of  the  order  of  St.  Dominic,  and  several 
others,  assure  us,  that  the  society  was  appointed  by  an  order 
from  the  Blessed  Virgin,  when  St.  Dominic  was  labouring  to 
reduce  the  Albigenses,  and  extirpate  heretics.  After  the 
saint’s  decease,  the  devotion  of  the  rosary  was  totally  neglected  ; 
but  Alanus  de  Rape,  in  1460,  or  thereabouts,  revived  it  with 
great  improvements,  and  for  fifteen  years  together,  used  his 
utmost  endeavours  to  procure  devotees  to  it.  The  society  is 
divided  into  two  branches,  one  of  the  common,  and  the  other 
of  the  perpetual  rosary : the  former  are  obliged  every  week, 
to  say  the  fifteen  divisions  of  ten  beads  each,  to  confess,  and 
receive  the  Sacrament  every  first  Sunday  in  the  month ; and 
moreover,  to  appear  at  all  the  processions  of  the  society.  The 
faithful  of  the  latter  are  under  very  strong  obligations.  The 
first  duty  incumbent  on  them  is,  to  repeat  the  rosary  Avithout 
intermission  ; that  is,  there  is  always  some  one  of  them  who 
is  actually  saluting  the  Blessed  Virgin  in  the  name  of  the 
whole  society. 

The  solemnity  of  the  rosary  is  celebrated  on  the  first  Sun- 
day in  October.  This  festival  is  owing  to  the  piety  of  Pope 
Gregory  XIII.  Several  popes  have  confirmed  the  way  of 
praying  with  the  rosary  by  their  bulls,  and  granted  to  those 
who  shall  devoutly  repeat  it,  all  suitable  indulgences,  not  only 
plenary,  but  particular. 

The  devotion  of  the  scapulary  is,  in  every  respect,  as  exact 
as  that  which  we  have  already  described.  After  divers  pray- 
ers, and  pious  solicitations,  the  Blessed  Virgin 

capuaiy.  scapulary  to  Simon  Stoch,  comman- 

der of  the  Carmelites,  in  the  same  century,  and  much  about 
the  same  time  that  she  gave  the  rosary  to  St.  Dominic.  She 
assured  the  devotee  of  her  protection,  promised  to  be  propi- 
tious to  all  those  who  should  join  in  the  devotion  of  the  sca- 
pulary, and  to  look  upon  them  as  her  children.  She  also 
engaged  to  save  all  those,  who  at  the  hour  of  death  should  be 
found  provided  with  so  precious  a badge. 

The  scapulary  of  the  Carmelites  is  a small  woollen  garment, 
of  a dark  brown,  or  tawny  colour,  which  goes  over  the  sto- 
mach, back,  and  shoulders.  It  consists  likewise  of  two  small 
pieces  of  cloth,  three  or  four  inches  square,  tied  together  with 
two  ribands.  This  is  what  the  brethren  of  the  Order  of  the 
Scapulary  wear. 

The  devotees  of  the  scapulary  celebrate  the  sixteenth  of  Ju- 


ROMAN  CATHOLIC  CHURCH, 


3B 

ly  as  their  festival,  which  day  is  likewise  devoted  to  the  service 
of  Our  Lady  of  Mount  CarmeL 

There  is  nothing  which  flatters  the  heart  of  man  more  than 
what  is  called  good  works,  since  they  are  looked  on  by  him  as 
a formal  contract,  or,  as  it  were,  a truce  between  i-  • 
his  passions  and  the  duties  of  his  religion.  A poundaUons. 
certain  satirist  has  observed,  “ That  a devotee  re- 
fuses to  pay  his  debts,  though  he  says  his  prayers ; that  he 
plunders  his  neighbour,  though  he  gives  the  tenth  to  the 
poor  ; that  he  ruins  honest  families,  whilst  he  is  building  hos- 
pitals ; in  short,  that  religion,  with  the  devotee,  is  the  counter- 
poise of  justice.”  The  clergy  have  always  taken  advantage 
of  this  vanity  and  self-love,  under  the  specious  pretence  of 
showing  Christians  the  road  to  heaven ; but,  above  all,  they 
have  attempted  to  pave  the  way  to  it  by  foundations,  which 
began  in  the  fourth  or  fifth  century,  but  the  mode  of  which 
was  not  entirely  established  till  the  sixth.  Nothing  was  at 
that  time  to  be  seen,  but  people  of  all  ages,  sexes,  and  condi- 
tions, renouncing  their  worldly  possessions  for  the  endowment 
of  churches  and  convents.  New  practices  of  humility  sprang 
up  on  all  sides;  for  the  devotees  grew  dissatisfied  with  vigils, 
which  to  them  appeared  too  weak.  The  priests  and  monks 
had  visions,  which  enabled  them  to  enter  into  an  immediate 
correspondence  with  the  saints  of  Paradise.  Measures  of  a 
more  strong  and  strenuous  kind  were  taken  against  the  devil, 
who  then  began  to  grow  formidable.  Several  crosses  were 
dug  up,  and  relics  were  found,  which  till  that  time  had  neither 
been  known  nor  heard  of ; even  some  of  the  mouths  of  hell, 
and  two  or  three  of  the  doors  of  purgatory,  were  likewise  dis  - 
covered. The  maps  of  the  monks  precisely  pointed  out  their 
height  and  depth.  Nor  was  this  discovery  the  least  valuable 
and  important  of  the  age;  a prodigious  number  of  souls  got 
out  of  purgatory,  and  some  of  the  damned  escaped  out  of  hell. 
Those  who  had  any  regard  for  their  relations  immediately 
took  care  of  them,  and  new  methods  were  in  consequence  in- 
vented, for  alleviating  the  sorrows  of  those  deceased  persons 
who  had  their  friends  to  appear  for  them. 

Masses  were  multiplied,  and  one  sacrifice  being  now  insuf- 
ficient, a necessity  arose  not  only  for  ten,  twenty,  or  thirty, 
but  sometimes  for  thirty  thousand.  The  sovereigns  of  the 
Church  created  new  patrons.  Altars  and  churches  were 
founded  without  number.  Swarms  of  monks  and  friars  over- 
spread the  face  of  the  whole  earth ; and  this,  they  asserted, 
was  all  the  work  of  God.  Habitations  were  assigned,  and 
revenues  appointed  them,  which  were  very  largely  augmented 


320 


ROMAN  CATHOLIC  CHURCH. 


Ly  the  benefactions  of  pious  individuals.  We  may  easily  con- 
ceive, that  convents  increased  with  devotion,  and  that  those 
who  had  devoted  their  patrimonies  to  the  service  of  the  Church, 
found  no  other  refuge  than  that  of  the  cassoc  or  the  veil;  in 
short,  a strong  persuasion  at  that  time  prevailed,  that  God 
could  not  be  served  with  decorum  and  propriety  but  by  priests 
and  friars ; and  nothing,  indeed,  was  to  be  seen  but  cassocs, 
cowls,  tqnsures,  crowms,  vows  of  continence  and  chastity; 
voluntary  divorces  between  husband  and  wife,  upon  a m.otive 
of  piety,  and  with  the  intent  to  retire  from  the  world,  that  they 
might  pray  to  God  at  their  ease  in  the  society  of  monks  and 
hermits. 

Independently  of  the  foundations  of  churches,  convents,  and 
masses,  others  were  instituted  for  exposing  or  carrying  the 
holy  sacrament  in  procession,  on  those  days  which  are  not 
set  apart  by  the  Church  for  such  a purpose ; also,  for  making 
some  particular  day  more  famous  than  it  originally  was,  ac- 
cording to  the  institution  of  the  Church.  Such  is  \he  founda- 
tion on  which  the  holy  sacrament  is  exposed  on  the  festival  of 
the  patron  of  a parish,  or  on  the  festival-day  of  the  saint  whose 
name  any  person  bears,  or  for  whom  he  has  a peculiar  re- 
spect and  veneration.  There  are  likewise  other  foundations, 
for  offices  and  prayers  in  honour  of  the  saints,  at  such  times 
as  their  devotees  have  received  any  extraordinary  mercies  and 
favours  from  them. 

The  faithful,  throughout  all  the  ages  of  the  Church,  have 
paid  great  veneration  to  the  relics  of  saints,  and  are  said  fre- 
quently  to  have  received  great  advantages  from 
saints  them.  Ignorant  devotees  imagine  that  they  need 

only  to  be  devout  to  some  particular  relics,  to 
carry  them  about  with  them,  or  to  frequent  places  where  they 
are  deposited,  in  order  to  die  free  from  sin. 

The  antiquity  of  the  respect  for  relics  has  been  attempted 
to  be  proved  from,  the  translation  of  Joseph’s  bones,  when  the 
Jews  went  out  of  Egypt.  It  is  certain  that  under  the  Old 
Testament,  it  was  thought,  as  it  is  now,  that  whatever  has 
touched  the  body  of  a saint  acquires  extraordinary  virtues. 
This  was  the  opinion  of  the  primitive  Christians,  and  in- 
stances of  it  are  to  be  met  with  in  the  Gospels  and  the  Acts  of 
the  Apostles ; from  whence  we  may  infer,  that  the  real  body 
of  any  saint  is  capable  of  producing  much  more  miracu- 
lous effects.  In  process  of  time  the  consequences  of  this 
notion  of  virtue  and  holiness  were  carried  to  a greater  extent. 
Some  pretended,  that  it  was  necessary  to  collect  ail  those 
things  which  had  been  made  use  of  by  the  saints,  to  dig  up 


ROMAN  CATHOLIC  CHURCH, 


321 


their  bodies,  and  to  search  after  their  bones  and  ashes.  Then, 
temples,  chapels,  and  altars,  were  devoted  to  their  service. 
The  very  angels  concerned  themselves  in  this  important 
affair,  for  they  are  said  to  have  collected  the  bones  of  St. 
Catharine,  and  buried  them  upon  Mount  Sinai.  Translations 
of  the  relics  from  one  place  to  another,  began  to  be  made  in 
the  fourth  century  with  extraordinary  solemnity,  and  the  use 
of  shrines  for  relics  began  at  the  same  time. 

The  church  always  took  care  to  have  the  shrines  in  which 
relics  were  deposited,  solemnly  blessed.  The  purport  of  the 
prayer  was,  that  God  would  grant  his  protection  to  those  who 
reverenced  the  merits  of  the  saints,  and  embraced  their  relics 
with  humility,  in  order  that  these  faithful  supplicants  might 
be  guarded  from  the  power  of  Satan,  from  thunder,  plague, 
infectious  air,  wild  beasts,  and  the  malicious  devices  of  wicked 
men. 

Oaths  were  often  taken  on  the  relics  of  the  saints  ; and  the 
oath  of  the  king  of  the  Romans  on  the  blood  of  St.  Stephen 
at  Aix-la-Chapelle,  upon  his  coronation-day,  is  an  instance  of 
this  religious  custom. 

The  faithful,  who  visit  relics  out  of  devotion,  must  touch 
the  sacred  limbs  of  the  saints  with  more  than  common  faith. 
There  is  a stated  time  for  the  public  exposition  of  them  to  the 
devout.  The  relics  of  the  church  of  Notre  Dame  at  Aix-la- 
Chapelle,  are  exposed  once  in  seven  years  with  proclamations, 
one  of  which  we  shall  here  transcribe,  that  the  reader  may 
have  a more  adequate  idea  of  the  ceremony.  It  is  as 
follows ; — 

“ The  head  and  right  arm  of  St.  Cornelius  are  to  be  ex- 
posed; by  whose  mediation  may  the  Lord  Jesus  preserve 
you  from  the  falling-sickness,  and  after  this  life  bestow  on  you 
the  kingdom  of  Heaven.  Amen.  Paternoster.  Ave  Maria. 
Credo:^ 

The  blood  of  martyrs  is  preserved  in  various  parts  of  Christ- 
endom, Italy  and  Rome,  in  particular,  are  grown  famous 
for  the  vast  quantity  that  is  found  in  them  ; nor 
is  this  to  be  wondered  at,  considering  the  perse- 
cutions  of  the  primitive  Christians  under  the 
Roman  emperors.  The  earth  at  Rome  is  said  to  be  stained 
with  the  blood  of  the  faithful.  His  holiness  makes  presents 
of  some  of  this  sacred  earth  to  foreigners,  thereby  endeavour- 
ing to  gratify  those  good  Christians,  who  come  to  Rome  upon 
a religious  motive,  and  are  unwilling  to  return  home  without 
some  salutary  testimonial  of  their  travels. 

As  to  the  miraculous  manner  in  which  the  blood  of  mar- 


322 


ROMAN  CATHOLIC  CHURCH. 


tyrs,  according  to  report,  has  been  seen  to  melt  and  run,  the 
devout  flatter  themselves  that  God  has  been  pleased  to  give 
this  satisfaction  to  all  pious  persons  for  theii’  consolation,  and 
as  a reward  of  their  virtue.  There  are  now  at  the  present 
day,  several  liquefactions  of  this  nature,  particularly  in  Italy. 
On  the  festival  of  St.  Eustace,  that  saint’s  blood  is  seen  to  boil 
at  Rome.  The  blood  of  St.  John  the  Baptist  does  as  much,  if 
not  more,  at  Naples ; and  extends  to  three  different  churches. 
It  puts  itself  in  this  violent  ferment  in  honour  of  Jesus  Christ, 
and  seemingly  endeavours  once  more  to  proclaim  the  coming 
of  our  blessed  Saviour.  At  Naples  too,  St.  Bartholomew’s 
blood  is  in  as  great  a heat  as  that  of  St.  John  the  Baptist ; and 
so  likewise  is  the  blood  of  St.  Stephen,  which  never  fails  run- 
ning on  the  day  on  which  the  finding  of  his  body  is  com- 
memorated. 

On  the  eighteenth  of  September  is  celebrated  the  ceremony 
of  exposing  the  head  and  blood  of  St.  Januarius,  patron 
of  the  city  of  Naples,  to  public  view.  A solemn  procession 
is  made  likewise  in  honour  of  the  Saint,  at  which  the  Martyr’s 
head  and  blood  are  carried  in  all  imaginable  pomp  and  grand- 
eur. It  is  so  contrived,  that  these  two  relics  meet  together,  and 
as  soon  as  they  are  within  reach  of  each  other,  the  blood  is 
seen  to  liquefy,  to  boil,  and  to  rise  to  the  very  rim  of  the  glass, 
in  which  it  is  kept.  This  miracle  is  wrought  every  year, 
never  deceiving  the  expectations  of  the  people,  who  are 
always  ready  to  attest  the  truth  of  it. 

The  liquefaction  of  St.  Vitus’s  blood,  is  to  be  seen  in  one  of 
the  abbies  of  the  diocese  of  Tarentum  ; and  that  of  the  blood 
of  St.  Pantaleon,  St.  Ursula,  St.  Laurence,  and  others,  in  the 
several  monasteries  and  churches  throughout  Italy. 

In  1672,  Rome  raised  a recruit  of  relics  from  the  catacombs 
of  four  hundred  and  twenty-eight  saints,  most  of  them  anony- 
mous and  unknown ; which,  however,  afibrded  abundance  of 
new  relics.  Other  recruits  of  the  same  sort  had  been  made 
before  that  time. 

In  regard  to  the  manner  of  distinguishing  the  relics  dug  out 
of  the  catacombs  to  be  genuine, — the  apostolic  chamber  hires 
diggers  to  work  in  the  catacombs  or  subterraneous  places,  in 
which  sacred  bodies,  as  they  are  called  at  Rome,  are  com- 
monly found.  This  holy  employment  is  carried  on  in  spring 
and  winter.  As  soon  as  the  sepulchres  are  opened,  an  apos- 
tolic commissary  examines  the  marks  whereby  the  bodies  of 
martyrs  are  to  be  known.  If  there  be  only  the  name  of 
Christ  (thus  ►f*)  over  these  sepulchres,  or  a single  cross,  a 
dove,  a crown,  an  olive  branch,  without  a palm-branch,  or 


ROMAN  CATHOLIC  CHURCH. 


823 


without  a vase  of  wood,  or  other  vessel,  in  which  the  blood  of 
the  martyrs  was  usually  put,  they  are  looked  upon  merely  as 
so  many  Christian  sepulchres,  and  in  such  a case  are  never 
opened.  The  vessel  for  holding  blood  is,  in  a particular 
manner,  an  evident  sign  of  martyrdom,  and  consequently  of 
holiness.  When  the  necessary  tokens  here  mentioned,  have 
been  observed,  they  proceed  to  open  the  tombs  with  all  the 
precaution  which  so  religious  an  operation  requires. 

As  the  bones  are  dug  up,  they  are  put  into  little  cases, 
which  are  afterwards  corded  up,  and  sealed  with  the  grand 
vicar’s  seal ; and  then  the  diggers  carry  them  into  the  cham- 
bers appropriated  for  relics.  The  bones  are  laid  upon  tables 
at  some  distance  one  from  the  other,  in  order  that,  as  they 
dry,  the  air  may  restore  them  in  some  measure  to  their  primi- 
tive hardness.  After  this,  the  cardinal-vicar  and  the  chief  sa- 
cristan of  his  holiness,  expose  these  relics  to  the  veneration  of 
the  faithful,  distributing  them  as  they  see  proper,  and  arming 
them  with  the  necessary  attestations : relics  of  the  larger  size 
are  bestowed  on  none  but  crowned  heads,  and  persons  of  the 
first  distinction  in  the  church. 

The  custom  of  wearing  holy  relics  by  way  of  devotion,  or 
in  order  to  be  preserved  against  casualties,  diseases,  calamities, 
&c.  is  very  ancient  in  the  church ; since  St.  Gregory  Nys- 
sens  takes  particular  notice  of  a small  piece  of  wood  of  the 
true  cross,  which  his  sister  wore  on  her  finger  in  a ring. 

It  is  to  St.  Helena,  however,  that  relics  owe  the  beginning 
of  their  high  reputation  ; and  yet  the  cross  was  at  that  time 
the  only  relic  really  in  fashion.  That  devout  princess  fore- 
seeing, that  the  finding  of  the  cross  would  inflame  the  devo- 
tion of  all  Christians,  took  but  a part  of  it  away  with  her,  and 
left  the  remainder  at  Jerusalem  to  be  an  object  of  the  pilgrim’s 
devotion.  This  sacred  wood  would,  by  degrees,  have  been  all 
lost,  on  account  of  the  constant  distributions  which  were  made 
of  it  to  devotees ; but  St.  Paulinus  assures  us,  that  in  his  time 
it  remained  in  the  same  condition : that  the  faithful  were  ta- 
king away  some  of  it  without  intermission,  but  yet  they  always 
found  it  whole  and  entire. 

In  process  of  time,  relics  of  all  sorts  were  worn,  but  more 
particularly  about  the  neck  and  on  the  breast. 

St.  Charles  Borromeo  wore  about  his  neck  a tooth  of  St. 
Satina.  Gregory  XII.  wore  one  of  St.  Catharine  of  Sienna. 
Some  ages  before  that,  St.  Dunstan  having  broke  his  cane 
upon  the  devil,  who  appeared  to  him  in  the  form  of  a bear, 
had  another  made  much  stronger,  in  which  he  set  a tooth  of 
the  apostle  St.  Andrew. 


324 


ROMAN  CATHOLIC  CHURCH. 


Relics  were  formerly  carried  in  military  expedition.s,  and 
this  was  an  established  custom  in  the  time  of  Theodosius  the 
Great.  The  knight-templars,  and  soldiers  in  the  crusades, 
carried  them  a long  time  after  in  their  expeditions  against  the 
enemy  of  the  Christian  name.  Christian  kings,  when  they 
went  to  war,  armed  themselves  with  St.  Martin’s  cope,  and 
caused  the  shrines  of  saints  to  be  carried  at  the  head  of  their 
armies.  Du  Val  de  Cernay,  the  monk,  assures  us,  that,  on  a 
dangerous  expedition,  a body  of  priests  and  friars,  having 
the  cross  before  them,  and  being  supported  by  relics,  after 
singing  the  Yeni  Creator,  which  was  their  signal,  advanced 
against  the  Albigenses;  and  that,  at  the  third  repetition  of  a 
particular  verse  of  the  hymn,  the  rebels  of  the  church  fled 
from  the  field  of  battle!  Nor  did  the  Bishop  of  Cominges 
show  less  bravery  and  resolution ; for,  notwithstanding  the 
small  number  of  the  faithful  who  were  facing  above  one  hun- 
dred thousand  Albigenses,  he  armed  himself  with  the  wood  of 
the  cross,  and,  gettingupon  an  eminence  therewith,  blessed  the 
soldiers  of  the  Catholic  army,  who  becoming  thereby  enliven- 
ed and  inspired,  defeated  the  king  of  Arragon  and  his  whole 


army. 

Catholic  devotion  ordains  that  recourse  shall  be  had  to  holy 
relics  in  case  of  any  public  calamity.  The  blood  of  St.  Ja- 
nuarius,  set  before  the  flames  of  Mount  Vesuvius,  has  never 
failed  to  extinguish  them.  The  miracles  wrought  by  St.  Ge- 
nevieve, whenever  it  has  been  thought  proper  to  carry  her  in 
procession,  are  well  known  at  Paris;  and  if  we  may  credit  the 
devotees  at  Rheims,  St.  Remi’s  handkerchief  has  had  no  less 
virtue,  at  those  times  when  it  has  been  found  requisite  to  pro- 
duce it,  in  order  to  allay  or  remove  public  calamities. 

At  Venice,  a leg  of  St.  Laurence  extinguishes  fires.  In  a 
church  of  that  city,  holy  water,  of  great  virtue,  is  made  with 
the  bone  of  St.  Liberalis.  In  Sicily,  St.  Agatha’s  veil,  carried 
in  procession  by  the  clergy  of  Catanea,  puts  a stop  to  the  de- 
luges of  fire  of  Mount  Gibel ; and  a piece  of  cotton  rubbed 
against  this  veil,  has  the  same  effect. 

The  Carthusians  at  Cologne  have  the  hem  of  Christ’s  gar- 
ment, which  the  woman  afflicted  with  the  loss  of  blood  touched, 
in  order  to  be  cured.  The  ladies  of  that  place  send  wine  to 
the  Carthusians,  to  have  the  relic  steeped  in  it,  and  drink  of  it 
upon  any  emergent  occasion. 

Festivals  are  holidays,  or  are  certain  days  which  the  Ca- 
tholic Church  has  set  apart  for  the  peculiar  service  of  God,  in 
Festivals  commemoration  of  some  mystery,  or  in  honour 
^ ’ of  some  saint. 


Procession  of  the  Holy  Oils.  p.  3-17. 


ROMAN  CATHOLIC  CHURCH. 


325 


In  the  Catholic  Church  there  are  moveable  feasts,  double 
feasts,  half-double,  and  single:  but  the  chief  difference  between 
the  several  classes,  is  the  greater  or  less  solemnity  which  is 
used  in  them.  The  churches  are  embellished,  and  the  altars 
adorned,  according  to  the  solemnity  of  the  day ; and  to  the 
rank  which  each  saint  holds  in  the  church.  On  solemn 
double  feasts,  the  bishop,  and  even  the  pope  himself,  performs 
divine  service  in  the  cathedral;  and  the  abbot,  the  prior,  or 
dean  of  the  chapter,  in  collegiate  churches.  According  to  the 
rituals  of  Italy,  the  churches,  on  these  high  festivals,  must  be 
hung  with  tapestry,  and  adorned  with  beautiful  and  holy 
images  of  those  whom  the  church  acknowledges  as  saints. 
The  doors  of  the  churches  must  be  adorned  with  festoons ; 
and  the  image  of  the  saint  whose  feast  is  solemnized,  must  be 
decorated  with  flowers,  and  the  church  strewed  with  them. 
The  church  must,  likewise,  be  open  to  all  during  the  sacred 
days;  wax-tapers  must  burn  on  the  altar;  the  ornaments  of 
the  officiating  priest  must  be  as  rich  as  possible  ; and  the  ta- 
pers which  stand  on  the  high  altar  must  be  thicker  than  the 
rest.  In  short,  each  parish  displays  its  zeal,  in  proportion  to 
its  riches. 

Whenever  the  feast  of  the  titular  saint,  or  patron,  is  cele- 
brated, his  standard  and  image  must  be  fixed  on  the  top  of  the 
church  spire,  and  the  bells  set  a ringing  to  his  honour.  In 
some  places  it  is  customary  to  have  illuminations  on  the  eve 
and  feast  of  the  saint,  as  a testimony  of  the  love  and  reverence 
of  the  priests  and  people. 

All  the  high  festivals  have  an  ocAave.  This  custom  was 
first  borrowed  from  the  Jewish  religion  ; for  it  was  usual  for 
the  ancient  Jews  to  allow  eight  days  to  their  solemn  festivals, 
in  which  they  are  imitated  by  the  moderns  to  this  day.  The 
octave  therefore  consists  of  the  feast  itself,  and  the  seven  days 
which  succeed  it,  though  the  name  of  octave  is  particularly 
given  to  the  last  day  of  those  eight,  which  answers  to  the  so- 
lemn day  of  the  feast.  The  rituals  say,  that  when  two  octaves 
meet,  the  most  distinguished  of  them  shall  have  the  prefer- 
ence, not  forgetting  at  the  same  time  to  commemorate  the 
saint,  whose  octave  gave  way  to  the  other.  In  this  manner 
the  octave  of  St.  John  the  Baptist,  gives  precedence  to  that  of 
the  holy  sacrament,  whenever  they  happen  to  meet : but  if  the 
octave  of  a saint  who  is  patron  of  a place,  should  fall  out  at  the 
same  time  with  that  of  another  saint,  who  had  been  either  a 
•bishop,  an  archbishop,  or  cardinal,  the  patron  would  be  obliged 
to  yield  to  the  prelate. 

Our  limits  forbid  us  attempting  any  thing  like  a detailed 

28 


326 


ROMAN  CATHOLIC  CHURCH. 


account  of  the  festivals  prescribed  by  Tke  Roman  Calendar 
of  Feasts  and  Stations  throughout  the  year.  According  to 
this  calendar,  it  may  be  perceived  that  the  Holy  City  has  not 
left  even  one  day  throughout  the  whole  year  unconsecrated 
either  by  festivals  or  stations  ; indeed,  that  many  days  are 
there  held  sacred  to  the  memory  of  more  than  half  a dozen 
saints ; that  the  inexhaustible  treasure  of  indulgences,  is  always 
open  to  the  faithful,  and  furnishes  them  continually  with  ma- 
terials to  repair  the  breaches,  which  Satan  may  have  made  in 
their  virtue  ; and  that  the  clergy  of  Rome  are  always  in  readi- 
ness to  countermine  his  works. 

We  shall  select  a few  days  which  are  sacred  to  distinguish- 
ed saints,  or  on  which  remarkable  festivals  are  observed  ; and 
these  will  serve  as  examples  of  numerous  others,  which  might 
be  mentioned. 

This  day  is  sacred  for  several  saints,  among  whom  is  St. 
Macarius,  who  died  A.  D.  394.  Macarius  was  a confectioner 
of  Alexandria,  but  spent  upwards  of  sixty  years 
Jan.  2.  St.  the  deserts  in  labour,  penance,  and  contempla- 
Macarius.  u saint,”  says  Butler,  “ happened  one 

day  inadvertently  to  kill  a gnat,  that  was  biting  him  in  his 
cell ; reflecting  that  he  had  lost  the  opportunity  of  sufTering 
that  mortification,  he  hastened  from  his  cell  to  the  marshes  of 
Scete,  which  abound  with  great  flies,  whose  stings  pierce  even 
wild  boars.  There  he  continued  six  months,  exposed  to  those 
ravaging  insects ; and  to  such  a degree  was  his  whole  body 
disfigured  by  them,  v/ith  sores  and  swellings,  that  when  he 
returned  he  was  only  to  bo  known  by  his  voice.” 

The  Golden  Legend  relates  of  him,  that  he  took  a dead  Pa- 
gan out  of  his  sepulchre,  and  put  him  under  his  head  for  a 
pillow;  wdiereupon  certain  devils  came  to  affright  the  saint, 
and  called  the  dead  Pagan  to  go  with  them ; but  the  body  un- 
der the  saint  said  he  could  not,  because  a pilgrim  lay  upon 
him,  so  that  he  could  not  move ; then  Macarius,  nothing 
afraid,  beat  the  body  with  his  fist,  and  told  him  to  go  if  he 
would,  which  caused  the  devils  to  declare  that  Macarius  had 
vanquished  them.  Another  time  the  devil  came  wdth  a great 
scythe  on  his  shoulder,  to  smite  the  saint,  but  he  could  not 
prevail  against  him,  on  account  of  his  virtues. 

Macarius,  at  another  time,  being  tempted,  filled  a sack  with 
stovies,  and  bore  it  many  journeys  through  the  desert.  Seeing 
a devil  before  him  in  the  shape  of  a man,  dressed  like  “ a he- 
rawde,”  with  his  clothing  full  of  holes,  and  in  every  hole  a 
vial,  he  demar\ded  of  this  devil  whither  he  went,  and  why  he 
had  so  many  vials'?  The  devil  answered,  to  give  drink  to 


ROMAN  CATHOLIC  CHURCH. 


327 


the  hermits ; and  that  the  vials  contained  a variety  of  liquors, 
that  they  might  have  a choice,  and  so  fall  into  temptation.  On 
the  devil’s  return,  the  saint  inquired  how  he  had  sped;  and 
the  devil  answered,  “ Very  ill,  for  they  were  so  holy  that  only 
one,  Theodistus,  would  drink.”  On  this  information,  Maca- 
rius found  Theodistus  under  the  influence  of  the  vial,  and 
recovered  him. 

Macarius  found  the  head  of  a Pagan,  and  asked  “ where  the 
soul  of  its  body  was  ?”  “ In  hell,”  said  the  head.  He  asked 

the  head  “ if  hell  w^as  deep  ?”  the  head  said,  “ Deeper  than 
from  heaven  to  earth.”  He  demanded  again,  “ If  any  were 
there  low^er  than  his  own  soul?”  the  head  said,  “the  Jew’s 
w^ere  lower  than  he  w’as.”  The  saint  inquired,  “ if  there  w^ere 
any  lower  than  the  Jews?”  the  head  answ’ered,  “that  false 
Christian-men  w’ere  lower  than  the  Jews,  and  more  tor- 
mented.” 

Macarius  seems,  by  the  Golden  Legend,  to  have  been  much 
annoyed  by  the  devil.  In  a nine  days’  journey  through  a de- 
sert, at  the  end  of  every  mile  he  set  up  a reed  in  the  earth,  to 
mark  his  track  against  he  returned ; but  the  devil  pulled  them 
all  up,  made  a bundle  of  them,  and  placed  them  at  Macarius’s 
head,  w’hile  he  lay  asleep ; so  that  the  saint  wdth  great  diffi- 
culty found  his  w’ay  home  again. 

This  Macarius  is  the  identical  saint  wTiO  so  opportunely  as- 
sisted St.  Helena  in  the  discovery  of  the  genuine  cross,  and 
for  that  one  act  he  certainly  deserves  to  be  ranked  amongst  the 
most  renowned  Avorthies  of  the  Roman  Calendar. 

This  day  is  devoted  in  Paris  to  the  feast  of  St.  Genevieve, 
virgin  patroness  of  that  city.  The  legendary  waiters  inform 
us,  that  Ave  cannot  pay  too  great  homage  to  this 
saint,  for  the  Avonders  she  has  performed  for  up-  St  Genevieve 
Avards  of  tAvelve  centuries ; indeed,  the  angels 
returned  thanks  to  heaven  for  the  birth  of  this  blessed  virgin. 
Father  Giry,  in  the  Lives  of  the  Saints,  assures  us,  that  the 
blessed  spirits  kept  “an  extraordinary  festival  at  her  birth,  and 
that  all  heaven  w’as  filled  Avith  joy.”  St.  Germanus  of  Auxerre 
asserted  the  same  to  the  inhabitants  of  Nanterre,  the  first  time 
he  saw  St.  Genevieve,  Avho  Avas  born  in  their  city.  In  the 
height  of  her  piety,  she  AA^as  seized  with  so  violent  a fit  of  sick- 
ness that  she  Avas  thought  to  be  dead,  but  in  the  midst  of  the 
torments  Avhich  her  body  suffered,  “ she  Avas  ravished  in  spirit 
among  the  angels,  where  she  saAV  unutterable  glories.” 

The  Golden  Legend  relates,  that  by  the  Holy  Ghost  she 
showed  many  people  their  secret  thoughts,  and  that  from  fif- 
teen years  to  fifty  she  tasted  every  day  except  Sunday  and 


328 


ROMAN  CATHOLIC  CHURCH. 


Thursday,  when  she  ate  beans,  and  barley  bread  of  three 
weeks  old.  A woman  once  stole  St.  Genevieve’s  shoes,  but 
as  soon  as  she  got  home  she  lost  her  sight  for  the  theft,  and 
remained  blind,  till,  having  restored  the  shoes,  St.  Genevieve 
restored  the  woman’s  sight. 

Desiring  the  liberation  of  certain  prisoners  condemned  to 
death  at  Paris,  she  went  thither  and  found  the  city  gates  were 
shut  against  her,  but  they  opened  without  any  other  key  than 
her  own  presence.  She  prayed  over  twelve  men  in  that  city 
possessed  with  devils,  till  the  men  were  suspended  in  the  air, 
and  the  devils  were  expelled.  A child  of  four  years  old  fell 
into  a pit  and  was  killed  ; St.  Genevieve  only  covered  her  with 
her  mantle,  and  prayed  over  her,  and  the  child  came  to  life, 
and  was  baptized  at  Easter.  On  a voyage  to  Spain,  she  arrived 
at  a port  “ where,  as  of  custom,  ships  were  wont  to  perish.” 
Her  own  vessel  was  likely  to  strike  on  a tree  in  the  water, 
which  seems  to  have  caused  the  wrecks  ; she  commanded  the 
tree  to  be  cut  down,  and  began  to  pray  ; when  lo  ! just  as  the 
tree  began  to  fall,  “ two  wild  heads,  gray  and  horrible,  issued 
thereout,  which  stank  so  sore,  that  the  people  that  were  there 
were  envenomed  by  the  space  of  two  hours,  and  never  after 
perished  ship  there ; thanks  be  to  God  and  this  holy  saint.” 

At  Meaux,  a master  not  forgiving  his  servant  his  faults, 
though  St.  Genevieve  prayed  him,  she  prayed  against  him. 
He  was  immediately  seized  with  a hot  ague  ; “on  the  morrow 
he  came  to  the  holy  virgin,  running  with  open  mouth  like  a 
German  bear,  his  tongue  hanging  out  like  a boar,  and  requi- 
ring pardon.”  She  then  blessed  him,  the  fever  left  him,  and 
the  servant  was  pardoned.  A girl  going  by  with  a bottle,  St. 
Genevieve  called  to  her,  and  asked  what  she  carried  ? she 
answered,  oil,  which  she  had  bought;  but  St.  Genevieve  see- 
ing the  devil  sitting  on  the  bottle,  blew  upon  it,  and  the  bottle 
broke,  but  the  saint  blessed  the  oil,  and  caused  her  to  bear  it 
home  safely  notwithstanding.  The  Golden  hegend  says,  that 
the  people  who  saw  this,  marvelled  that  the  saint  could  see 
the  devil,  and  were  greatly  edified.  Her  holiness  now  shone 
with  greater  lustre  than  ever  in  the  eyes  of  the  Parisians. 
“ She  penetrated  into  the  most  inward  recesses  of  their  con- 
sciences, spent  all  her  time  in  prayer,  and  shed  so  great  an 
abundance  of  tears,  that  the  floor  of  her  chamber  was  quite 
wet  with  them.  Though  she  had  led  a life  of  extraordinary 
penance,  she  nevertheless  lived  to  a very  advanced  age.  A 
great  number  of  miracles  were  wrought  at  her  tomb,  and 
would  undoubtedly  have  been  wrought  to  the  end  of  the  world, 
had  her  relics  been  still  there ; now  they  are  wrought  only  at 


ROMAN  CATHOLIC  CHURCH. 


329 


her  shrine.  Her  shrine  of  g-old  and  silver,  covered  with  pre- 
cious stones,  the  presents  of  kings  and  queens,  and  with  a clus- 
ter of  diamonds  on  the  top,  presented  by  the  intriguing  Mary 
de  Medicis,  was,  on  calamitous  occasions,  carried  about  Paris 
in  procession,  accompanied  by  shrines  equally  miraculous, 
and  by  the  canons  of  St,  Genevieve,  walking  barefoot. 

This  day  is  sacred  to  the  memory  of  St.  Simeon  Stylites, 
who  astonished  all  Christendom  by  his  personal  mortifica- 
tions, Simeon  went  into  the  monastery  of  He- 
liodorus,  where  the  monks  ate  but  once  a day ; 
but  our  saint  carried  this  abstinence  to  such  a gtylites. 
pitch,  as  to  eat  only  once  a week.  Heliodorus 
required  Simeon  to  be  more  private  in  his  mortifications  : with 
this  view,  judging  the  rough  rope  of  the  well,  made  of  twisted 
palm-tree  leaves,  a proper  instrument  of  penance,  Simeon  tied 
it  close  about  his  naked  body,  where  it  remained  unknown 
both  to  the  community  and  his  superior,  till  such  time  as  it 
having  ate  into  his  flesh,  what  he  had  privately  done  was  dis- 
covered by  the  effluvia  proceeding  from  the  wound.  It  took 
three  days  to  disengage  the  saint’s  clothes,  and  the  incisions 
of  the  physician,  to  cut  the  cord  out  of  his  body,  were  attended 
with  such  anguish  and  pain,  that  he  lay  for  some  time  as 
dead.  After  this  he  determined  to  pass  the  whole  forty  days 
of  Lent  in  total  abstinence,  and  retired  to  a hermitage  for  that 
purpose.  Bassus,  an  abbot,  left  with  him  ten  loaves  and 
water,  and  coining  to  visit  him  at  the  end  of  the  forty  days, 
found  both  loaves  and  water  untouched,  and  the  saint  stretch- 
ed on  the  ground  without  signs  of  life.  Bassus  dipped  a 
sponge  in  water,  moistened  his  lips,  gave  him  the  Eucharist, 
and  Simeon,  by  degrees,  swallowed  a few  lettuce-leaves  and 
other  herbs.  He  passed  twenty-six  Lents  in  the  same  manner. 
In  the  first  part  of  a Lent,  he  prayed  standing;  growing 
weaker,  he  prayed  sitting;  and  towards  the  end,  being  almost 
exhausted,  he  prayed  lying  on  the  ground. 

At  the  end  of  three  years  he  left  his  hermitage  for  the  top 
of  a mountain,  made  an  inclosure  of  loose  stones,  wdthout  a 
roof,  and  having  resolved  to  live  exposed  to  the  inclemencies 
of  the  weather,  he  fixed  his  resolution  by  fastening  his  right 
leg  to  a rock  with  a great  iron  chain.  Multitudes  thronged 
to  the  mountain  to  receive  his  benediction,  and  many  of  the 
sick  recovered  their  health;  but  as  some  were  not  satisfied 
unless  they  touched  him  in  his  inclosure,  and  Simeon  desired 
retirement  from  the  daily  concourse,  he  projected  a new  and 
unprecedented  manner  of  life. 

He  erected  a pillar  six  cubits  high,  (each  cubit  being 

28* 


330 


HOMAN  CATHOLIC  CHURCH. 


eighteen  inches,)  and  dwelt  on  it  four  years ; on  a second,  of 
twelve  cubits  high,  he  lived  three  years  ; on  a third,  of  twenty- 
two  cubits  high,  ten  years ; and,  on  a fourth,  of  forty  cubits, 
or  sixty  feet  high,  which  the  people  built  for  him,  he  spent  the 
last  twenty  years  of  his  life.  He  was  imitated  in  this  folly  by 
several  other  fanatics  ; but  none  of  them  had  the  perseverance, 
or  hardness  of  constitution,  to  earn  any  degree  of  immortality 
to  be  compared  with  that  of  Simeon.  This,  how’ever,  occa- 
sioned them  to  bo  called  slylites,  from  the  Greek  Avord  stylos, 
a pillar.  Simeon’s  pillar  did  not  exceed  three  feet  in  diameter 
at  the  top,  so  that  he  could  not  lie  extended  on  it ; he  had  no 
seat  with  him ; he  only  stooped  or  leaned  to  take  a little  rest, 
and  bowed  his  body  in  prayer  so  often,  that  a certain  person 
Avho  counted  these  positions,  found  that  he  made  one  thousand 
two  hundred  and  forty-four  reverences  in  one  day ; which,  if 
he  began  at  four  o’clock  in  the  morning,  and  finished  at  eight 
o’clock  at  night,  gives  a bow  to  every  three  quarters  of  a mi- 
nute ; besides  AA^hich  he  exhorted  the  people  twice  a-day.  His 
garments  Avere  the  skins  of  beasts,  he  Avore  an  iron  collar 
round  his  neck,  and  had  a horrible  ulcer  in  his  foot.  During 
his  forty  days’  abstinence  throughout  Lent,  he  tied  himself  to 
a pole.  He  treated  himself  as  the  outcast  of  the  world,  and 
the  worst  of  sinners  ; worked  miracles ; delivered  prophecies ; 
had  the  sacrament  delivered  to  him  on  the  pillar,  and  died 
boAving  upon  it,  in  the  sixty-ninth  year  of  his  age,  after  having 
lived  upon  pillars  for  seve/n  and  thirty  years  I — His  corpse 
AA^as  carried  to  Antioch,  attended  by  the  bishops  and  the  Avhole 
country,  and  A\mrked  miracles  on  its  Avay. 

Without  mentioning  several  of  the  miracles  in  the  Golden 
Legend,  Avhich  are  not  fit  to  be  related,  it  may  be  observed 
that  it  is  there  said  of  him,  that  after  his  residence  on  the  pil- 
lars, one  of  his  thighs  rotted  a Avhole  year,  during  which  time 
he  stood  on  one  leg  only ! Near  Simeon’s  pillar  was  the 
dAvelling  of  a dragon,  so  very  venomous  that  nothing  grew 
near  his  cave.  This  dragon  met  with  an  accident ; he  had  a 
stake  in  his  eye,  and  coming  all  blind  to  the  saint’s  pillar,  and 
placing  his  eye  upon  it  for  three  days,  Avithout  doing  harm  to 
any  one,  Simeon  ordered  earth  and  AA^ater  to  be  placed  on  the 
dragon’s  eye,  AA^hich  being  done,  out  came  the  stake,  a cubit 
in  length ; Avhen  the  people  saAV  this  miracle,  they  glorified 
God,  and  ran  aAvay  for  fear  of  the  dragon,  which  arose  and 
adored  for  two  hours,  and  returned  to  his  caAm ! 

A woman  SAA^alloAved  a little  serpent,  which  tormented  her 
for  many  years,  till  she  came  to  Simeon,  Avho  causing  earth 
and  Avater  to  be  laid  on  her  mouth,  the  little  serpent  came  out 


ROMAN  CATHOLIC  CHURCH. 


331 


four  feet  and  a half  long.  It  is  affirmed,  that  when  Simeon 
died,  Anthony  smelt  a precious  odour  proceeding  from  his 
body  ; that  birds,  men,  and  beasts  cried ; that  an  angel  came 
down  in  a cloud ; that  the  Patriarch  of  Antioch  taking  Si- 
meon’s beard  to  put  among  his  relics,  his  hand  withered,  and 
remained  so  until  a multitude  of  prayers  were  said  for  him, 
and  it  was  healed ; and  that  more  miracles  were  worked  at 
and  after  Simeon’s  sepulture,  than  he  had  wrought  during  the 
whole  of  his  life  ! 

On  the  day  of  the  feast  of  this  saint,  the  pope,  cardinals, 
princes,  and  even  private  gentlemen,  send  their  horses  and 
their  mules  to  be  blessed  by  him ; the  saddles  January  17th. 
and  harnesses  of  these  beasts  are  also  carried  St.  Anthony 
to  him.  They  bless  and  sprinkle  the  beasts  the  Patriarch 
and  their  equipage,  in  the  name,  and  for  the 
sake  of  the  saint,  upon  consideration  for  a certain  sum,  viz. 
two  paoli  for  each  beast.  Another  ceremony  in  which  St. 
Anthony  is  applied  to,  is  that  of  exorcising,  conjuring,  and 
delivering  up  to  the  devil,  mice,  locusts,  or  grasshoppers,  and 
all  other  noxious  animals. 

According  to  St.  Athanasius,  Anthony  was  born  in  251,  at 
Coma,  near  Heraclea  in  Egypt,  and  in  that  neighbourhood 
commenced  the  life  of  a hermit : he  was  continually  assailed 
by  the  devil.  His  only  food  was  bread  with  a little  salt,  he 
drank  nothing  but  water,  never  ate  before  sun-set,  sometimes 
only  once  in  two  or  four  days,  and  lay  on  a rush  mat  or  on 
the  bare  floor.  For  further  solitude  he  left  Coma,  and  hid 
himself  in  an  old  sepulchre,  till,  in  285,  he  withdrew  into  the 
deserts  of  the  mountains,  from  whence,  in  305,  he  descended 
and  founded  his  first  monastery.  His  under  garment  was 
sackloth,  with  a white  sheepskin  coat  and  girdle.  He  was 
taught  to  apply  himself  to  manual  labour  by  an  angel,  who 
appeared,  platting  mats  of  palm-tree  leaves.  Athanasius  in- 
forms us  that  Anthony  always  prayed  whilst  he  was  at  work ; 
and  that  he  detested  the  Arians;  that  he  would  not  speak  to 
a heretic  unless  to  exhort  him  to  the  true  faith ; and  that  he 
drove  all  such  from  his  mountain,  calling  them  venomous  ser- 
pents. He  was  very  anxious  that  after  his  decease,  he  should 
not  be  embalmed,  and  being  one  hundred  and  fifty  years  old, 
he  died  in  356,  having  bequeathed  one  of  his  sheepkins,  with 
the  coat  in  which  he  lay,  to  his  biographer. 

St.  Athanasius  is  very  particular  in  his  account  of  St.  An- 
thony’s warfare  with  the  infernal  powers.  He  says  that 
hostilities  commenced  when  the  saint  first  determined  on 
hermitizing ; “ in  short,  the  devil  raised  a great  deal  of  dust 


332 


ROMAN  CATHOLIC  CHURCH. 


in  liis  thoughts,  so  that  by  bemudding  and  disordering  his 
intellects,  he  might  make  St.  Anthony  let  go  his  design.”  In 
his  first  conflict  with  the  devil  he  was  victorious,  although 
Satan  appeared  to  him  in  an  alluring  shape. — Next  he  came 
in  the  form  of  a black  boy,  and  was  again  defeated. 

After  that,  Anthony  got  into  a tomb,  and  shut  down  the  top, 
but  the  devil  found  him  out,  and  with  a great  company  of 
other  devils,  so  beat  and  bruised  him,  that  in  the  morning  he 
was  discovered,  by  the  person  who  brought  his  bread,  lying 
like  a dead  man  on  the  ground;  whereupon  he  took  him  up 
and  carried  him  to  the  town  church,  where  many  of  his 
friends  sat  by  him  until  midnight.  Anthony  then  coming  to 
himself,  and  seeing  all  asleep,  caused  the  person  who  brought 
him  thither  to  carry  him  back  privately,  and  again  got  into 
the  tomb,  shutting  down  the  tomb-top  as  before.  Upon  this, 
the  devils  being  very  much  exasperated,  one  night  made  a noise 
so  dreadful,  that  the  walls  shook.  They  transformed  them- 
selves into  the  shapes  of  all  sorts  of  beasts,  lions,  bears,  leop- 
ards, bulls,  serpents,  asps,  scorpions  and  wolves ; every  one  of 
which  moved  and  acted  agreeably  to  the  creatures  which  they 
represented  ; the  lion  roaring  and  seeming  to  make  towards 
him,  the  bull  to  butt,  the  serpent  to  creep,  and  the  wolf  to  run 
at  him,  and  so  in  short  all  the  rest ; so  that  Anthony  was  tor- 
tured and  mangled  by  them  so  grievously  that  his  bodily  pain 
was  greater  than  before.  But  he  taunted  them,  and  the  devils 
gnashed  their  teeth.  This  continued  till  the  roof  of  his  cell 
opened,  a beam  of  light  shot  down,  the  devils  became  speech- 
less, Anthony’s  pain  ceased,  and  the  roof  closed  again. 

At  one  time,  the  devil  laid  the  semblance  of  a large  piece 
of  plate  in  his  way,  but  Anthony,  perceiving  the  devil  in  the 
dish,  chid  it,  and  the  plate  disappeared.  At  another  time  he 
saw  a quantity  of  real  gold  on  the  ground,  and  to  show  the 
devil  “ that  he  did  not  value  money,  he  leaped  over  it  as  a 
man  in  a fright  over  a fire.” 

Having  secluded  himself  in  an  empty  castle,  some  of  his 
acquaintance  came  often  to  see  him,  but  in  vain ; be  would 
not  let  them  enter,  and  they  remained  whole  days  and  nights 
listening  to  a tumultuous  rout  of  devils  bawling  and  wailing 
within.  He  lived  in  that  state  for  twenty  years,  never  seeing 
or  being  seen  by  any  one,  till  his  friends  broke  open  the  door, 
and  the  spectators  were  in  amazement  to  see  his  body,  that 
had  been  so  belaboured  by  devils,  in  the  same  shape  in  which 
it  was  before  his  retirement.  By  way  of  a caution  to  others, 
he  related  the  practices  of  the  devils,  and  how  they  appeared. 
He  said  that,  “to  scare  us,  they  will  represent  themselves  so 


ROMAN  CATHOLIC  CHURCH. 


333 


tall  as  to  touch  the  ceiling,  and  proportionably  broad ; they 
often  pretend  to  sing  psalms  and  cite  the  scriptures,  and  some- 
times while  we  are  reading  they  echo  what  we  read ; some- 
times they  stamp,  sometimes  they  laugh,  and  sometimes  they 
hiss ; but  when  one  regards  them  not,  then  they  Aveep  and 
lament  as  vanquished.  Once,  when  they  came  threatening 
and  surrounding  me  like  soldiers,  accoutred  and  horsed,  and 
again  when  they  filled  the  place  Avith  Avild  beasts  and  creeping 
things,  I sung  Psalm  xix.  8,  and  they  AA-ere  presently  routed. 
Another  time,  Avhen  they  appeared  Avith  a light  in  the  dark, 
and  said,  “We  are  come,  Anthony,  to  lend  thee  our  light,” 
I prayed,  shutting  my  eyes,  because  I disdained  to  behold 
their  light,  and  presently  their  light  Avas  put  out.  After  this 
they  came  and  hissed  and  danced;  but  as  I prayed,  and  lay 
along  singing,  they  presently  began  to  AA^ail  and  AATep  as 
though  they  were  spent. 

Once  there  came  a deAul  very  tall  in  appearance,  that  dared 
to  say,  “What  Avouldst  thou  haA’-e  me  bestoAV  upon  thee?”  but 
I spat  upon  him  and  endeavoured  to  beat  him,  and,  great  as  he 
Avas,  he  disappeared  Avith  the  rest  of  the  devils.  Once  one  of 
them  knocked  at  the  door  of  my  cell,  and  Avhen  I opened  it  I 
saAV  a tall  figure,  and  when  I asked  him,  “Who  art  thou?” 
he  answered,  “ I am  Satan ; Why  do  the  monks  blame  and 
curse  me  ? I have  no  longer  a place  or  a city,  and  noAv  the  de- 
sert is  filled  with  monks  ; let  them  not  curse  one  to  no  purpose.” 
I said  to  him,  “ Thou  art  a liar,”  &c.  and  he  disappeared. 

Much  more  than  this  he  is  related  to  have  said  by  his 
biographer,  Avho  affirms  that  “ having  been  prevailed  upon  to 
go  into  a vessel  and  pray  with  the  monks,  he,  and  he  only, 
perceived  a Avretched  and  terrible  stink ; the  company  said 
there  was  some  salt  fish  in  the  vessel,  but  he  perceived  ano- 
ther kind  of  scent,  and  while  he  AA^as  speaking,  a young  man 
that  had  a devil,  and  Avho  had  entered  before  them  and  hid 
himself,  cried  out,  and  the  devil  Avas  rebuked  by  St.  Anthony 
and  came  out  of  him,  and  then  they  all  kneAv  that  it  Avas  the 
devil  that  stunk.” — “Wonderful  as  these  things  are,  there  are 
stranger  beings  yet ; for  once  as  he  Avas  going  to  pray,  he  AAms 
in  a rapture,  and  (Avhich  is  a paradox)  as  soon  as  he  stood  up, 
he  saw  himself  Avithout  himself,  as  it  were  in  the  air,  and 
some  bitter  and  terrible  beings  standing  by  him  in  the  air  too, 
but  the  angels,  his  guardians,  Avithstood  them.” 

“ He  had  also  another  particular  favour,  for  as  he  Avas  sit- 
ting on  the  mount  in  a praying  posture,  and  perhaps  gravelled 
Avith  some  doubt  relating  to  himself,  in  the  night-time,  one 
called  to  him,  and  said,  ‘ Anthony,  arise,  go  forth  and  look  1’ 


334 


ROMAN  CATHOLIC  CHURCH. 


SO  he  went  out  and  saw  a certain  terrible  deformed  personage, 
standing  and  reaching  to  the  clouds,  and  winged  creatures, 
and  him  stretching  out  his  hands;  and  some  of  them  he  saw 
were  stopped  by  him,  and  others  were  flying  beyond  him; 
whereupon  the  tall  one  gnashed  his  teeth,  and  Anthony  per- 
ceived that  it  was  the  enemy  of  souls,  who  seizes  on  those 
who  are  accountable  to  him,  but  cannot  reach  those  who  are 
not  persuadable  by  him.” — His  biographer  declares  that  the 
devils  fled  at  his  word,  as  fast  as  from  a whip. 

The  Rev.  Alban  Butler  says,  “ there  is  extant  a sermon  of 
St.  Anthony’s,  wherein  he  extols  the  efficacy  of  the  sign  of 
the  cross  for  chasing  the  devil,  and  lays  down  rules  for  the 
discernment  of  spirits.”  There  is  reason  to  believe  that  he 
could  not  read ; St.  Austin  thinks  that  he  did  not  know  the 
alphabet.  He  wore  his  habit  to  his  dying  day,  neither  wash- 
ing the  dirt  off  his  body,  nor  so  much  as  his  feet,  unless  they 
were  wet  by  chance  when  he  waded  through  water  on  a 
journey.  The  Jesuit  Ribadeneria  affirms,  that  “all  the  world 
relented  and  bemoaned  his  death,  for  afterwards  there  fell  no 
rain  from  heaven  for  three  years.” 

Though  two  centuries  elapsed  before  Anthony’s  bones  were 
looked  for,  his  grave  was  not  only  discovered,  but  his  body 
was  found  in  the  customary  preservation.  It  was  brought  to 
Europe  through  a miracle.  One  Joceline,  who  had  neglected 
a pilgrimage  to  Jerusalem,  was,  therefore,  sorely  wounded 
in  battle,  and  carried  for  dead  into  a chapel  dedicated  to  St. 
Anthony.  When  he  began  to  revive,  a multitude  of  devils 
appeared  to  drag  him  to  hell,  and  one  devil  cast  a halter 
about  his  neck  to  strangle  him,  wherefore  St.  Anthony  appear- 
ed ; the  devils  flew  from  him  of  course,  and  he  commanded 
Joceline  to  perform  his  pilgrimage,  and  to  convey  his  body 
from  the  East;  whereupon  Joceline  obeyed  and  carried  it  to 
France.  The  saint’s  beard  afterwards  was  shown  at  Cologne, 
with  a part  of  his  hand,  and  another  piece  of  him  was  shown 
at  Tournay ; two  of  his  relics  were  at  Antwerp ; a church 
dedicated  to  him  at  Rome  was  famous  for  his  sackcloth,  and 
part  of  his  palm  coat;  the  other  part  of  it  was  exhibited  at 
Vienna,  and  the  rest  of  his  body  was  multiplied  about,  that 
there  were  limb-bones  enough  for  the  remains  of  half  a dozen 
uncanonized  persons. 

St.  Anthony’s  fire  is  an  inflammatory  disease,  which,  in  the 
eleventh  century,  raged  violently  in  various  parts.  According 
to  the  legend,  the  intercession  of  St.  Anthony  was  prayed  for, 
when  it  miraculously  ceased ; and  therefore,  from  that  time, 
the  complaint  has  been  called  St.  Anthony’s  fire. 


ROMAN  CATHOLIC  CHURCH. 


335 


St.  David,  or  in  Welsh,  Dewid,  the  patron  of  Wales,  was 
son  of  Xantus,  prince  of  Cardiganshire,  and  his  birth  was  pro- 
phesied thirty  years  before  it  happened  ; he  was  ^3^ 

brought  up  a priest,  became  an  ascetic  in  the  David  ^ * 
Isle  of  Wight,  afterwards  preached  to  the  Bri- 
tons, founded  twelve  monasteries,  ate  only  bread  and  vegeta- 
bles, and  drank  milk  and  water.  A synod  being  called  at 
Brevy,  in  Cardiganshire,  A.  D.  519,  in  order  to  suppress  the 
heresy  of  Pelagius,  “ St.  David  confuted  and  silenced  the  in- 
fernal monster  by  his  learning,  eloquence,  and  miracles.” 
After  the  synod,  St.  Dubritius,  archbishop  of  Caerleon,  re- 
signed his  see  to  St.  David,  which  see  is  now  called  St.  Da- 
vid’s. lie  died  in  544,  St.  Kentigern  saw  his  soul  borne  by 
angels  to  heaven  ; his  body  was  in  the  church  of  St.  Andrew. 
In  962,  his  relics  were  translated  to  Glastonbury. 

One  of  the  miracles  alleged  of  St.  David,  by  Cressy,  is,  that 
at  the  anti-Pelagian  synod  he  restored  a child  to  life,  ordered 
it  to  spread  a napkin  under  his  feet,  and  made  an  oration  ; 
that  a snow-white  dove  descended  from  heaven  and  sat  on  his 
shoulders  ; and  that  the  ground  whereon  he  stood,  rose  under 
him  till  it  became  a hill,  “ on  the  top  of  which  hill  a church 
was  afterwards  built,  which  remains  to  this  day.”  He  assem- 
bled a provincial  synod  to  confirm  the  decrees  of  Brevy ; and 
wrote  the  proceedings  of  both  synods  for  preservation  in  his 
own  church,  and  to  be  sent  to  other  churches  of  the  province ; 
but  they  were  lost  by  age,  negligence,  and  incursions  of  pi- 
rates, who  almost  every  summer  came  in  long  boats  from  the 
Orkneys,  and  wasted  the  coast  of  Cambria.  He  invited  St. 
Kined  to  this  synod,  who  answered  that  he  had  grown  crooked, 
distorted,  and  too  weak  for  the  journey ; whereupon  ensued 
“ a double  miracle,”  for  “ St.  Kined  having  been  restored  to 
health  and  straightness  by  the  prayers  of  St.  David,  by  his 
own  prayers  he  was  reduced  again  to  his  former  infirmity  and 
crookedness.”  After  this  synod,  he  journeyed  to  the  monas- 
tery of  Glastonbury,  which  he  had  built  and  consecrated,  with 
intent  to  repair  it,  and  consecrated  it  again ; whereupon  our 
Lord  appearing  to  him  in  his  sleep,  and  forbidding  him  to 
profane  the  sacred  ceremony  before  performed,  he,  in  testimo- 
ny, with  his  linger  pierced  a hole  in  the  bishop’s  hand,  which 
remained  open  to  the  view  of  all  men  till  the  end  of  the  next 
day’s  mass.”  Before  his  death  “ the  angel  of  the  Lord  ap- 
peared to  him,  and  said  to  him,  prepare  thyself”  Again; 
“ When  the  hour  of  his  departure  was  come,  our  Lord  Jesus 
Christ  vouchsafed  his  presence,  to  the  infinite  consolation  of 
our  holy  father,  who  at  the  sight  of  him  exulted.”  More  to 


336 


ROMAN  CATHOLIC  CHURCH. 


the  same  purpose  is  alleged  by  the  Catholic  writers  respecting 
him, — such  as,  that  at  his  death,  “ being  associated  to  a troop 
of  angels,  he  with  them  mounted  up  to  heaven,”  and  that  the 
event  Avas  known  “ by  an  angel  divulging  it.” 

According  to  Porter,  St.  David  Avas  uncle  to  the  famous 
prince  Arthur,  or,  strictly  speaking,  half  uncle,  if  St.  David’s 
illegitimacy  be  authentic.  The  same  author  relates  of  him,  that 
on  his  AA'ay  from  building  the  church  of  Glastonbury  he  went 
to  Bath,  cured  an  infection  of  the  Avaters,  and  by  his  prayers 
and  bendiction  gave  them  the  perpetual  heat  they  still  retain. 
On  the  same  authority,  St.  David’s  posthumous  virtue,  in  the 
reign  of  King  Stephen,  occasioned  the  brook  above  the  church- 
yard of  St.  David’s  church  to  run  wine,  by  miracle : the  Avell 
near  it,  called  PisteldexAy  or  the  Conduit  of  David,  sent  forth 
milk  instead  of  Avater.  Also,  a boy,  that  endeavoured  to  take 
pigeons  from  a nest  in  St.  David’s  church  at  Lhannons,  had 
his  fingers  miraculously  fastened  to  the  stone,  till  by  his 
friends’  AA^atching,  fasting,  and  praying  before  the  altar  three 
da}'s  and  nights,  the  stone  fell  from  his  hand.  “ Manie  thou- 
sands of  other  miracles  have  been  AVTOught  by  the  meritts  of 
this  holy  man,  which  for  breAutie’s  sake  Ave  omitt.  I only 
desire  all  true  hearted  Welshmen  allwaiesto  honour  this  their 
great  patrone  and  protector,  and  supplicate  the  Di\dne  Good- 
ness to  reduce  his  sometime  beloved  countrey  out  of  the  blind- 
ness of  Protesta7icie,  groA^eling  in  AA^hich  it  languisheth.  Not 
only  in  Wales,  but  all  England  over,  is  most  famous  in  the 
memorie  of  St.  DaAod.  But  in  these  our  unhappie  daies  the 
greatest  part  of  his  solemnitie  consisteth  in  Avearingofa  greene 
leeke,  and  it  is  a sufficient  theme  for  a zealous  Welshman  to 
ground  a quarrell  against  him,  that  dceth  not  honour  his  capp 
Avith  the  like  ornament  that  day.” 

The  feast  of  this  saint  is  celebrated  in  the  church  of  Miner- 
March  7ih.  where  the  cardinals  assist  solemnly  at  mass  ; 
St.  Thomas  and  in  St,  Barbara’s  feast  of  the  booksellers,  Avho 
Aquinas.  haA^e  taken  St.  Thomas  Aquinas  for  their  patron. 

It  is  related  in  the  Golden  Legend,  that  a man  Avho  AV'as 
thought  to  be  starved  to  death,  and  by  a rope  cast  about  his 
neck,  Avas  draAvn  to  the  top  of  a toAver,  and  thrown  doAvn  from 
thence,  Avhen  he  came  to  the  ground  rose  up  upon  his  feet, 
and  gave  the  folloAAung  account  to  those  Avho  Avondered  at  his 
being  alive,  since  he  had  continued  so  long  Avithout  suste- 
nance, and  hoAV  it  Avas  possible  for  him  to  be  preserved  in  his 
fall ; he  assured  them,  that  St.  Barbara  preserved  him  in  all 
his  dangers,  and  in  his  fall  from  the  tow'er  sustained  him  with 
her  holy  hands. 


Scupulary  and  Rosary,  p.  317.  318. 


Manner  of  carrying  the  Host  when  the  Pope  travels,  p.  357 


ROMAN  CATHOLIC  CHURCH. 


837 


It  is  also  related,  that  St.  Barbara’s  father,  who  was  a hea- 
then, and  had  shut  her  up  in  a tower  for  fear  of  being  seduced, 
she  being  a very  great  beauty,  perceiving  by  her  discourses 
that  she  was  a Christian,  drew  out  his  sword  in  great  indig- 
nation, with  design  to  kill  her  ; but  upon  her  prayers  to  God, 
a great  stone  opening  itself,  received  her  into  its  cavity,  and 
rolled  with  her  to  a mountain  full  of  caves,  where  she  thought 
to  have  hid  herself,  but  was  discovered  by  a shepherd,  who 
was  punished  for  it  in  a miraculous  manner  ; he  himself  being 
changed  into  a marble  statue,  and  all  his  sheep  into  locusts, 
others  say  beetles  ; which,  as  a perpetual  accusation  of  the 
crime,  continually  hover  about  her  grave. 

It  is  recorded  by  Surius,  that  in  1448,  at  a town  called  Gor- 
cum  in  Holland,  one  Henry  Knoch,  by  an  accident  of  the 
candle’s  falling  into  the  straw,  had  his  house  set  on  fire  in  the 
night,  and  he  himself  hardly  escaped  in  his  shirt,  which  began 
to  burn  in  two  places;  but  remembering  he  had  left  some 
money  in  the  house,  he  resolved  to  return  to  it,  in  order  to 
save  it ; but  before  he  could  come  to  the  place  where  it  lay, 
the  house  fell  upon  his  naked  body ; when  apprehending 
present  death,  he  was  more  tormented,  because  he  had  not 
been  prepared  against  the  terrors  of  death  by  the  sacraments 
of  the  church,  and  in  this  distress  he  betook  himself  to  St. 
Barbara  for  the  remedy  of  his  soul,  by  addressing  himself  to 
her  in  prayer.  The  saint,  being  thus  invoked,  immediately 
presented  herself  before  him,  under  such  a shape  as  she  is 
usually  represented  in  churches.  With  her  garments  she 
quickly  quenched  the  globes  of  fire,  and  with  her  white  hand 
brought  him  through  the  straw-roof,  and  setting  him  in  a safe 
place,  told  him  that  his  life  would  be  prolonged  till  the  next 
morning,  &c.,  saying  which,  she  vanished  away.  All  was 
performed  as  she  had  said,  though  Henry  was  so  burnt,  that 
scarcely  any  flesh  was  left  on  his  bones  unconsumed,  and  what 
remained  of  him  was  as  black  as  a negro,  his  eyes,  heart,  and 
tongue  excepted,  which  remained  untouched. 

This  day  is  sacred,  likewise,  to  the  memory  of  St.  Paul  the 
Anchorite. — He  was  a man  of  profound  ignorance.  «Butler 
says  he  was  named  “ the  simple.”  He  journeyed  eight  days 
into  the  desert  to  become  a disciple  of  St.  Anthony,  who  told 
him  he  was  too  old,  and  bade  him  return  home,  mind  his  busi- 
ness, and  say  his  prayers  ; he  shut  the  door  upon  him.  Paul 
fasted  and  prayed  before  the  door  till  Anthony  opened  it,  and 
out  of  compassion  made  a monk  of  him.  One  day  after  he  had 
diligently  worked  at  making  mats  and  hurdles,  and  prayed 
without  intermission,  St.  Anthony  bid  him  undo  his  work,  and 
29 


338 


ROMAN  CATHOLIC  CHURCH. 


do  it  all  over  agfain,  which  he  did,  without  asking  for  a morsel 
of  bread,  though  he  had  been  seven  days  without  eating;  this 
was  to  try  Paul’s  obedience.  Another  day  when  some  monks 
came  to  Anthony  for  advice,  he  bid  Paul  spill  a vessel  of 
honey  and  gather  it  up  without  any  dust ; this  was  another 
trial  of  his  obedience.  At  other  times  he  ordered  him  to  draw 
water  a whole  day  and  pour  it  out  again  ; to  make  baskets 
and  pull  them  to  pieces  ; to  sew  and  unsew  garments,  and  the 
like:  these  were  other  trials  of  his  obedience.  When  An- 
thony had  thus  exercised  him,  he  placed  him  in  a cell  three 
miles  from  his  own,  proposed  him  as  a model  of  obedience  to 
his  disciples,  sent  sick  persons  to  him,  and  others  possessed 
with  the  devil,  whom  he  could  not  cure  himself 

The  feast  of  St.  Gregory,  surnamed  the  Great,  is  held  in 
St.  Peter’s,  where  his  body  is  deposited.  He  was  praetor  of 
March  12th.  Rome  in  574,  under  the  Emperor  Justin;  ne:\t 
St.  Gregory  year  he  became  a monk,  and  by  fasting  and  study 
the  Pope.  became  so  weak,  that  he  swooned  if  he  did  not 
frequently  eat.  What  gave  him  the  greatest  affliction  was, 
his  not  being  able  to  fast  on  Easter-eve;  a day  on  Vv  Inch,  says 
St.  John  the  Deacon,  every  one,  not  even  excepting  little  child- 
ren, are  used  to  fast;  whereupon,  by  praying  that  he  might 
be  enabled  to  fast,  he  not  only  fasted,  but  quite  forgot  his  ill- 
ness. He  determined  to  proceed  to  Britain  to  propagate  the 
faith ; but  the  whole  city  rose  in  an  uproar  to  prevent  his  de- 
parture, and  the  pope  constrained  him  to  remain. 

Pope  Pelagius  11.  afterwards  sent  him  as  nuncio  to  Con- 
stantinople, where  Eutychius  fell  into  an  error,  importing  that, 
after  the  resurrection,  glorified  bodies  tcould  not  be  'palpable, 
but  of  a more  subtile  texture  tlian  air.  St.  Gregory  clearly 
demonstrated  that  such  bodies  would  be  the  same  which  they 
had  on  earth,  and  Eutychius  retracted  his  error. 

On  his  return  to  Rome,  he  took  with  him  an  arm  of  St.  An- 
drew, and  the  head  of  St.  Luke.  Pelagius  made  him  his  sec- 
retary, after  whose  death,  he  was  elected  pope  himself 

To  escape  from  the  danger  of  this  elevation,  Gregory  got 
himseif  carried  out  of  Rome  in  a wicker  basket,  and  lay  con- 
cealed in  the  woods  and  caverns  for  three  days.  He  was  af- 
terwards consecrated  with  great  pomp,  and  on  that  occasion 
sent  a synodal  epistle  to  the  other  patriarchs,  wherein  he  de- 
clared that  “ he  received  the  four  councils  as  the  four  gospels,” 
Butler  says,  he  extended  his  charity  to  the  heretics,  and  “to 
the  very  Jews;”  yet  he  afterwards  adds,  that  in  Africa,  “he 
extirpated  the  Donatists.”  He  subscribed  himself  in  his  let- 
ters, Servant  of  the  Servants  of  God.  He  sent  to  the  Empress 


ROMAN  CATHOLIC  CHURCH. 


339 


CoHstantina  a veil  which  had  touched  the  relics  of  the  apos- 
tles, and  assured  her  that  miracles  had  been  wrought  by  such 
relics,  and  promised  her  some  dust-filings  of  the  chains  of  St. 
Paul.  He  likewise  sent  to  St.  Austin  and  other  monks  to 
convert  the  English. 

He  died  on  the  25th  of  January,  604.  His  devotion  to  the 
church  was  constant ; he  was  learned,  enterprising,  sincere, 
and  credulous ; and,  for  the  times  wherein  he  lived,  charitable 
and  merciful.  He  was  the  author  of  the  church-singing, 
called  the  Gregorian  chant. 

Many  miracles  are  related  of  St.  Gregory ; as,  that  going 
to  bless  a church  in  honour  of  St.  Agnes,  which  had  been  used 
by  the  Arians,  he  caused  the  relics  to  be  placed  on  the  altar, 
whereon  a hog  went  grunting  out  of  the  church  with  a fear- 
ful noise ; whence  it  was  averred,  that  the  devil,  who  had  been 
served  in  it  by  the  heretic  Arians,  was  driven  out  by  the  re- 
lics. Sometimes  the  lamps  were  miraculously  lighted.  One 
day  a bright  cloud  descended  on  the  altar,  with  a heavenly  odour, 
so  that  from  reverence  no  one  dared  to  enter  the  church. 

At  another  time,  when  Gregory  was  transubstantiating  the 
wafers,  a woman  laughed;  he  asked  her  why  she  laughed? 
to  which  at  length  she  answered,  “because  you  call  the  bread 
which  I made  with  my  own  hands  the  body  of  our  Lord 
whereupon  he  prayed,  and  the  consecrated  bread  appeared 
flesh  to  every  one  present ; and  the  woman  w'as  converted, 
and  the  rest  were  confirmed. 

At  another  time,  some  ambassadors  coming  to  Rome  for  re- 
lics, Gregory  took  a linen  cloth  Avhich  had  been  applied  to  the 
body  of  a saint,  and  inclosing  it  in  a box,  gave  it  to  them. 
While  on  their  journey  home,  they  were  curious  to  see  the 
contents  of  the  box;  and  finding  nothing  within  it  but  the 
cloth,  returned  to  St.  Gregory  complaining  that  he  had  de- 
ceived them.  On  this,  he  took  the  cloth,  laid  it  on  the  altar, 
prayed,  pricked  it  with  a knife,  the  cloth  shed  blood,  and  the 
astonished  ambassadors  reverently  took  back  the  box. 

Another  time,  one  who  had  been  excommunicated  by  St. 
Gregory  for  having  put  away  his  law^ful  wife,  bargained  with 
certain  sorcerers  and  witches  for  revenge;  w^ho,  vvdien  the 
holy  pope  rode  through  the  city,  sent  the  devil  into  his  horse, 
and  made  him  caper,  so  that  he  could  not  be  held ; then,  with 
the  sign  of  the  cross,  the  pope  cast  out  the  devil;  and  the 
witches,  by  miracle  becoming  blind,  were  converted,  and  St. 
Gregory  baptized  them  ; yet  he  would  not  restore  their  sight, 
lest  they  should  read  their  magical  books  again ; but  he  main- 
tained them  out  of  the  church-rents. 


ROMAN  CATHOLIC  CHURCH. 


340 

After  his  death  there  was  a famine  in  Rome,  and  the  peo- 
ple being  falsely  persuaded  that  St.  Gregory  had  wasted  the 
church  property,  gathered  his  writings  to  burn  them;  where- 
fore Peter  the  Deacon,  who  had  been  intimate  with  Gregory, 
affirmed,  that  he  had  often  seen  the  Holy  Ghost  in  form  of  a 
dove  upon  St.  Gregory’s  head  whilst  he  w’as  writing,  and  that  it 
would  be  an  insufferable  affront  to  burn  those  hooks,  which 
had  been  written  by  his  inspiration ; and  to  assure  them  of  this, 
he  offered  to  confirm  it  by  oath,  but  stipulated,  that  if  he  died 
immediately  after  he  had  taken  the  oath,  that  they  should  be- 
lieve that  he  had  told  them  the  truth : this  being  assented  to, 
he  took  the  oath,  and  thereupon  died,  and  the  people  believed  ; 
and  “hence,”  says  Rabadineira,  “the  painters  came  to  repre- 
sent St.  Gregory  with  a dove  at  his  ear,  to  signify  that  the 
Holy  Ghost  inspired  and  dictated  what  he  wrote.” 

It  is  also  related  of  St.  Gregory,  that,  when  he  fled  from  Rome 
to  avoid  the  dignity  of  popedom,  and  lay  hidden,  a bright  pil- 
lar of  fire  descending  from  heaven,  glittered  above  his  head, 
and  angels  appeared  descending  and  ascending  by  the  same 
fiery  pillar  upon  him;  wherefore,  he  was  miraculously  be- 
trayed. 

Lent  is  said  to  be  an  imitation  of  the  fasting  of  Jesus  Christ. 
It  must  be  of  great  antiquity,  since  it  is  cited  by  several  ancient 
fathers.  In  the  primitive  church  the  Christians 
Eraber\ve^ks  always  fast  during  the  precise  term  ot 

forty  days;  for  we  have  examples  of  Lent-seasons 
that  were  of  shorter  continuance,  and  of  others  that  lasted 
longer.  It  was  sometimes  usual  to  begin  Lent  at  Septuagesi- 
ma,  other  times  at  Sexagesima,  and  often  at  Huinquagesima. 
With  some,  it  held  six  weeks,  with  others  seven,  and  some 
again  began  it  but  three  weeks  before  Easter.  It  was  kept 
very  strictly,  for  they  used  to  abstain  not  only  from  wine,  flesn, 
meats,  and  all  kinds  of  luxury,  but  to  fast  till  the  evening. 
Lastly,  all  persons  were  prohibited  from  marrying  during  Lent, 
which  custom  is  observed  to  this  day. 

The  fast  of  the  ember  weeks  was  borrowed  originally  from 
the  Jews  ; for  they  bear  a relation  to  four  fasts  which  the  Jews 
denominated  from  the  fourth,  fifth,  seventh,  and  tenth  months. 
The  ember  weeks  are  observed  in  March,  June,  September, 
and  December.  The  humiliation  of  the  ember  weeks  con- 
sists in  three  days  strict  fasting  in  each  season  of  the  year. 
By  this  fast,  the  faithful  are  taught  that  the  four  parts  of  the 
year  are  to  be  equally  consecrated  to  God.  Some  pretend 
that  these  fasts  were  established  as  early  as  the  first  century 
of  the  church,  but  that  they  were  not  absolutely  bindings,  on 


ROMAN  CATHOLIC  CHURCH. 


341 


the  contrary,  that  a person  might  transgress  them  without  scan- 
dal or  offence.  It  is  even  said,  that  this  coldness  and  indiffer- 
ence were  not  suppressed  but  in  process  of  time  by  councils. 
Others  say,  that  the  ember  weeks  were  not  instituted  till  the 
}'car  460,  by  Pope  St.  Leo.  Moreover,  that  Pope  Gelasius 
commanded  that  priests  and  deacons  should  be  ordained  in 
tliose  seasons.  As  it  was  customary  in  the  apostolic  age,  for 
fisting  and  public  prayer  to  precede  their  ordinations,  it  was 
but  reasonable  that  the  present  ember  weeks  should  be  dis- 
tinguished by  the  same  pious  exercises,  and  that  the  faithful 
s'iould  employ  fasting  and  prayer  “ to  implore  such  officers 
of  God  as  might  be  Avorthy  to  serve  his  church.” 

The  ceremony  of  giving  ashes  is  one  of  the  ancient  methods 
of  expressing  sorrow,  of  which  mention  is  often  made  in  the 
Old  Testament.  It  is  also  a type  of  the  public 
penance  used  among  Christians  anciently,  during  ° 

which  the  penitent  was  cut  off  from  all  commu-  Ashes, 
nication  with  the  rest  of  the  faithful,  and  stood  at 
the  church-door,  covered  Avith  sackcloth  and  ashes. 

The  ashes  that  are  made  use  of  on  Ash- Wednesday  must 
be  made  from  the  branches  of  olive,  or  some  other  trees  that 
liaA^e  been  blessed  the  foregoing  year  on  Palm  Sunday.  'I'lie 
sacristan,  or  vestry-keeper,  gets  these  ashes  ready  and  lays 
them  in  a small  vessel  on  the  altar,  on  the  epistle-side;  after 
Avhich  the  officiating  priest  blesses  them,  for  Avhich  purpose 
the  AA’ax-tapers  on  the  altar  are  lighted.  I'he  officiating  priest, 
his  clerks,  and  his  acolytes,  put  on  ornaments  suitable  to  the 
solemnity  of  the  ceremony ; during  AAffiich  the  choir  chant  non  e, 
or  the  ninth  hour  ; after  Avhich,  the  officiating  priest,  preceded 
by  the  incense-bearer,  and  other  assistants,  goes  up  to  the  altar, 
kisses  it,  and  says  a prayer  Avith  his  face  a little  turned  tOAvads 
the  ashes.  He  afterwards  makes  the  sign  of  the  cross  upon 
the  ashes,  and  incenses  them.  The  incensing  being  ended, 
the  priest,  having  on  one  side  of  him  the  deacon  carrying  the 
ashes,  and  his  sub-deacon  on  the  other,  goes  forAA^ard  toAA'ards 
the  middle  of  the  altar,  and  turns  round  to  the  congregation. 
Then  the  chief  of  the  clergy  in  Avhose  church  the  ceremony 
of  giving  the  ashes  is  performed,  goes  up  to  the  altar,  and  lays 
the  ashes  on  the  head  of  the  officiating  priest  in  the  form  of  a 
cross,  repeating  these  Avords,  Memento  homo  quia  pulvis  es,  <^c.; 
i.  e.  Remember  man  that  thou  art  dust,  Spc.  After  the  priest 
has  received  the  ashes,  he  giA^es  them  to  his  assistants,  to  all 
the  clergy  then  present,  and  at  last  to  the  Avhole  congregation. 
The  AAmmen  as  w'ell  as  the  men,  receive  the  ashes  on  their  fore- 
heads. 


20' 


342 


- ROMAN  CATHOLIC  CHURCH. 


A bishop,  with  his  mitre  off,  receives  the  ashes  sitting,  from 
the  officiating  canon ; after  which  the  prelate,  putting  on  his 
mitre,  and  having  a white  cloth  before  him,  gives  the  ashes  to 
the  officiating  canon,  who  stoops  before  him.  It  is  the  bishop’s 
province  to  give  the  ashes  to  a churchman  of  superior  dignity, 
such  as  an  archbishop  or  patriarch.  Princes,  ambassadors, 
and  other  persons  of  distinction,  receive  the  ashes  after  the 
canons.  The  canons  and  the  superior  clergy  incline  their 
bodies  when  they  receive  them,  but  all  the  inferior  clergy  and 
the  laity  take  them  kneeling.  The  pope  receives  them  from 
the  officiating  cardinal,  who  does  not  repeat  the  Memento,  cfc. 
to  him ; but  the  cardinal  stoops  a little  when  he  takes  them 
from  the  pope.  If  an  emperor  were  to  assist  at  this  ceremony 
of  humiliation,  he  must  take  them  after  all  the  cardinals ; for 
the  princes  of  the  church  are  superior  to  all  temporal  ones. 

Pope  Urban  V.  sent,  on  the  fourth  Sunday  in  Lent  of  the 
year  1366,  a golden  rose,  to  Joan,  queen  of  Sicily,  and  made 

Blessing  the  ^ decree,  by  Avhich  it  was  ordained,  that  the 
Golden  Rose!  popes  should  consecrate  one  at  that  season  every 
year.  This  golden  rose  is  enriched  with  pre- 
cious stones,  and  is  often  sent  by  the  pope  to  princesses,  or  to 
some  church,  as  a mark  of  his  peculiar  affection.  His  holi- 
ness blesses  the  rose  in  the  room  in  which  the  ornaments  are 
kept,  immediately  before  he  goes  to  hear  mass  in  his  own 
chapel.  This  blessing  is  performed  with  frankincense,  holy 
water,  balm,  and  musk'  mixed  together.  The  benediction 
being  ended,  the  pope  goes  out  of  the  room,  and  one  of  his 
privy  chamberlains  carries  the  rose  before  him,  and  lays  it 
on  a candlestick.  Then  a cardinal-deacon  presents  it  to  his 
holiness,  who,  taking  it  in  his  left  hand,  walks  on  to  the  cha- 
pel, and  with  his  right  hand  blesses  the  faithful  who  line  the 
way.  After  this,  the  rose  is  returned  to  the  cardinal-deacon, 
and  he  gives  it  to  a clerk  of  the  chamber,  Avho  lays  it  on  the 
altar.  Mass  being  ended,  his  holiness  gives  the  rose  to  whom- 
soever he  thinks  proper.  We  must  not  omit  that  the  Sunday 
of  the  golden  rose  is  called  Lceiare,  from  a lesson  which  is 
read  on  that  day,  beginning  at  verse  10,  of  the  66th  chapter 
of  Isaiah,  and  that  the  sacred  college  come  into  the  chapel 
clothed  in  cassocks  of  the  colour  of  dried  roses. 

The  rose  is  remarkable  for  three  qualities,  which  are  to  be 
applied  to  the  faithful  of  the  Church,  viz.  for  its  colour,  its  fra- 
grance, and  taste.  The  substance  of  the  golden  rose,  the  musk 
and  the  balm  with  which  it  is  blessed,  are  so  many  emblems 
of  the  divine,  the  spiritual,  and  human  nature  of  Jesus  Christ. 

On  Palm-Sunday,  palms  are  prepared  at  the  Pope’s  Chapel ; 


ROMAN  CATHOLIC  CHURCH.  343 

and  when  these  cannot  he  procured,  olive-branches  are  some- 
times used,  adorned  with  the  leaves  of  the  palm-  Ceremonies 
tree,  tied  up  neatly  in  the  shape  of  a cross:  these  p^|,^ 

f)alm,  or  olive-branches,  are  about  five  feet  in  day. 
ength.  The  Pope  then  goes  in  procession  to 
the  chapel ; and  when  the  prayers  and  ceremonies  which 
are  used  in  all  other  benedictions  are  ended,  his  holiness 
sprinkles  and  incenses  the  branches.  After  their  conse- 
cration, the  chief  cardinal-bishop  presents  two  of  the  largest  of 
them  to  his  holiness,  who  gives  them  to  two  persons  of  dis- 
tinction, who,  according  to  the  Roman  ceremonial,  must  stand 
on  each  side  of  the  pope,  with  the  branches  in  their  hands. 
The  above-mentioned  cardinal  then  presents  him  a third 
branch,  less  than  the  former;  this  the  pope  gives  to  a cham- 
berlain, and  presents  the  rest  to  the  cardinals,  prelates,  ambas- 
sadors, and  noblemen,  who  assist  at  the  ceremony. 

The  branches,  which  the  cardinal-bishop  offers  to  his  holi- 
ness, are  beautifully  adorned  with  flowers,  and  must  be  kissed 
by  those  to  whom  they  are  presented.  When  the  chief  cardi- 
nal-bishop receives  them,  he  has  the  honour  to  kiss  the  hand 
and  knee  of  his  holiness  ; the  rest  of  the  cardinals  also  kiss 
his  knee,  but  the  clergy  of  an  infeTior  order  only  kiss  his  foot. 
The  ceremony  concludes  with  distributing  the  branches  among 
the  people;  and  during  the  service  of  the  Passion,  all  the  con- 
gregation hold  their  branches  in  their  hands. 

On  Palm-Sunday,  the  altars,  likewise,  are  adorned  with 
palm  or  olive-branches.  The  branches,  designed  to  be  dis- 
tributed, are  laid  upon  a table  near  the  altar,  and  remain  there 
covered  with  a white  cloth,  till  the  time  of  blessing  them. 

One  remarkable  custom  practised  on  Palm-Sunday,  and 
which  is  still  observed  in  several  parts  of  Christendom,  is  the 
setting  a prisoner  at  liberty  ; upon  which  occasion  the  bishop 
and  clergy  go  in  procession : the  ceremony  of  this  delivery  is 
considered  % the  Catholics  as  a type  of  their  spiritual  free- 
dom. This  ceremony  is  borrowed  from  the  Jews,  who  used 
anciently  to  set  a prisoner  at  liberty  on  the  day  of  their  pass- 
over,  in  commemoration  of  their  deliverance  from  the  Egyp- 
tian bondage. 

After  the  palms  are  distributed,  the  procession  begins  by 
the  deacon  presenting  the  officiating  priest  with  one  of  the 
branches,  which  he  kisses,  as  also  the  priest’s  hand  : this  being 
done,  the  sub-deacon  takes  the  cross,  and  takes  his  station  be- 
tween the  two  incense-bearers,  at  the  entrance  of  the  sanctua- 
ry or  chancel.  Immediately  after,  the  deacon,  having  knelt 
down,  and  turned  himself  towards  the  people,  repeals  to  them, 


341 


ROMAN  CATHOLIC  CTIl  RCH. 


Procedamus  in  pace,  i.  o.  Let  us  go  hi  peace  ; and  the  pro- 
cession is  tlien  performed  round  the  church.  Wlien  it  is  ended, 
mass  is  said.  During'  the  singing  of  the  passion,  the  several 
members  of  the  congregation  hold  their  branches  in  their 
hands,  not  excepting  the  officiating  priest  and  the  ministers  of 
the  altar ; none  being  excepted  but  the  deacons,  who  repeat 
the  service  of  the  passions,  and  the  acolytes,  and  their  attend- 
ants. After  mass  is  ended,  every  member  of  the  congregation 
carries  home  his  branch  which  has  been  blessed;  and,  accord- 
ing to  the  rituals,  a branch  thus  blessed,  is  a preservative  from 
several  diseases,  and  an  instrument  of  innumerable  blessings. 

After  various  preliminary  ceremonies,  the  procession  sets 
out,  each  person  with  his  taper  in  his  hand,  in  such  order 

TheProccs-  youngest  walks  first,  and  the  oldest  last, 

sion  of  the  The  superior  clergy  walk  immediately  after  the 
Host  to  the  Se-  priest,  who  marches  under  a canopy,  and  car- 
pulchrc.  Being  come  to  the  sepulchre, 

the  youngest  place  themselves  near  the  cross,  which  is  set 
opposite  to  the  grave,  and  the  oldest  place  themselves  be- 
hind them  : this  being  done,  they  all  fall  down  on  their  knees, 
the  incense  and  cross-bearers  excepted ; and  the  choir  sings 
and  repeats  the  anthem  Tamtum  ergo  sacr amentum,  till  the 
conclusion  of  the  ceremony.  The  priest  now  incenses  the 
host,  and  a deacon  takes  it  up  and  holds  it  in  his  hands,  till 
such  time  as  the  priest  kneels  down  before  it.  This  being 
done,  the  deacon  puts  it  again  in  the  tabernacle,  where  the 
priest  incenses  it  thrice;  after  which,  the  deacon  locks  up  the 
tabernacle,  and  gives  the  key  of  it  to  the  master  of  the  cere- 
monies. At  the  return  of  the  procession,  all  the  tapers  are 
|)ut  out,  with  the  exception  of  those  of  the  acolytes,  who  walk 
before  the  cross-bearers.  The  officiating  priest  now  puts  off 
his  white  vestments,  and  puts  on  purple  ones,  in  order  to  say 
the  office  of  the  vespers  ; his  attendants  do  the  same ; and  after 
the  vespers  are  ended' they  uncover  the  altars  in  the  following 
manner : — 

The  officiating  priest  takes  from  the  high  altar  its  cover- 
ings, its  Pallia,  and  other  ornaments ; but  does  not  take  off 
the  cross  and  its  lights.  They  even  take  away  the  little  ta- 
ble, on  which  the  church  plate,  the  carpets,  and  flowers,  usual- 
ly stand  ; and  they  likewise  uncover  the  pulpit  and  the  church- 
\valls;  the  covering  of  which  the  sacristan  carries  into  the 
vestry.  The  cross  is  now  covered  with  a black  or  purple- 
coloured  veil ; the  tabernacle  is  veiled  in  the  same  manner, 
and  is  left  open,  being  the  house  of  the  living  God,  who  has 
absented  himself  from  it  for  some  time.  The  cross  must  now 


ROMAN  CATHOLIC  CHURCH. 


345 


be  placed  before  the  tabernacle.  In  order  to  solemnize  the 
passion  of  our  Saviour,  a black  canopy  is  then  set  over  the 
high  altar,  and  the  walls  of  the  church  are  hung  with  the 
same  colour.  The  whole  of  this  mournful  ceremony  is  ush- 
ered in  by  certain  anthems. 

It  is  stated  that  the  uncovering  of  the  altars  represents  the 
ignominious  manner  in  which  Jesus  Christ  was  stripped  of 
his  garments. 

After  the  ceremonies  above-mentioned  are  ended,  the  pope 
is  carried  to  the  gallery,  where  the  bull  in  Co^na  Domini  is 
read ; by  which  his  holiness  excommunicates,  in  a solemn 
manner,  all  heretics  and  unrepenting  sinners ; after  which  he 
gives  his  blessing  to  all  the  people  there  assembled. 

During  the  publication  of  the  hull  in  Ccena  Domini,  which 
is  given  out  from  the  gallery  of  the  blessing,  the  pope  is  then 
clothed  in  a red  chasuble,  and  a stole  of  the  same  colour;  and 
stands  in  a kind  of  high  pulpit,  the  better  to  be  seen  by  the 
people.  The  sub-deacon,  who  stands  at  the  left  hand  of  his 
holiness,  reads  the  bull,  which  is  in  Latin ; and  the  deacon, 
who  stands  at  his  right,  reads  the  same  to  them  in  Italian.  In 
the  mean  time  the  candles  are  lighted,  and  each  of  them  takes 
one  in  his  hand.  When  the  excommunication  is  pronounced, 
the  pope  and  cardinals  put  out  their  candles,  and  throw  them 
among  the  crowd,  after  which  the  black  cloth  that  covered  the 
pulpit  is  taken  away. 

Two  cardinal-deacons’  assistants  now  publish  the  plenary 
indulgence,  one  in  Latin,  the  other  in  Italian. 

After  this  his  holiness  washes  the  feet  of  twelve  priests  In 
the  ducal  hall,  and  entertains  them  at  dinner  in  another  apart- 
ment, himself  waiting  upon  them ; and  presents  to  each  of 
them  two  medals,  the  one  of  gold,  the  other  of  silver,  as  also 
an  apostolical  garment,  made  of  white  serge. 

This  ceremony  is  considered  typical  of  Jesus  Ceremony 
Christ  washing  the  feet  of  his  disciples,  and  is  of  washing  the 
held  in  high  veneration  by  the  rigid  Roman  Cath-  feet  of  the 
olic.  A modern  writer  thus  describes  the  cere- 
inony  : — 

The  pope  and  cardinals  having  come  into  the  ducal  hall, 
the  cardinal-deacons  assistants  clothe  his  holiness  with  his  pur- 
ple stole,  his  red  cope,  and  plain  mitre.  Their  eminences  are 
clothed  in  purple  copes.  His  holiness  having  put  three  spoon- 
fulls  of  odoriferous  spices  into  the  thurible,  gives  his  blessing 
to  the  cardinal-deacon,  who  is  to  sing  the  gospel,  which  be- 
gins Ante  diem  festum  PaschcE ; after  this,  one  of  the  aposto- 
lical sub-deacons  gives  the  pope  a lx)ok  of  the  New  Testament 


34G 


ROMAN  CATHOLIC  CHURCH. 


to  kiss;  and  the  cardinal  deacon  incenses  him  thrice;  imme- 
diately after  which,  a chorus  of  musicians  sing  the  34th  verse 
of  the  13th  chapter  of  St.  John,  in  which  are  these  words, 
Manclcblum  novum  do  vobis : “ A new  commandment  I give 
unto  you.” 

As  soon  as  the  pope  hears  these  wmrds  sung,  he  takes  ofl' 
his  cope,  and  putting  on  a white  apron,  washes  the  feet  of  thir- 
teen poor  priests,  being  strangers,  wdio  sit  on  a high  form  or 
bench,  clothed  in  white  camelot,  with  a kind  of  capouch  or 
cape,  that  reaches  down  to  the  middle  of  their  arms.  This, 
at  the  pope’s  court,  is  called  an  apostolical  garment.  The 
afore-rnentioned  priests  have  their  right  legs  hare,  and  these  are 
well  washed  over  with  soap  and  water,  before  they  are  present- 
ed to  the  pope  to  wash.  When  he.  has  done,  the  treasurer, 
by  his  order,  gives  to  each  of  them  two  medals,  one  of  gold, 
the  other  of  silver,  weighing  an  ounce  each.  The  major-do- 
mo now  presents  a napkin  to  the  dean  of  the  cardinal  college, 
or  one  of  the  most  ancient  bishops  of  the  apostolic  college, 
who  dries  their  feet.  Afterwards,  the  pope  returns  to  his  seat, 
takes  off  his  apron,  washes  his  hands  in  water,  which  a lay- 
man of  the  highest  quality,  then  present,  pours  out  to  him, 
and  afterwards  wipes  them  with  a napkin,  which  is  presented 
to  him  by  the  chief  cardinal  bishop.  This  being  done,  the 
pope  again  puts  on  his  cope  and  mitre,  and  sings  the  Lord’s 
prayer,  and  several  others  in  Latin  ; after  which  he  goes  into 
the  vestry,  w'here  he  leaves  his  pontifical  vestments,  and  with- 
draws to  his  apartment,  accompanied  by  the  cardinals. 

The  above  ceremony  is  performed  nearly  after  the  same 
manner  in  the  rest  of  the  churches  in  Rome,  as  well  as  in 
other  places,  by  the  bishops  and  curates  of  parishes.  The 
place  where  the  ceremony  is  performed,  must  be  adorned  and 
perfumed  with  flowers  and  odoriferous  herbs  ; and  there  must 
be  at  least  one  table  in  form  of  an  altar,  neatly  covered.  The 
cross  must  be  veiled  with  white,  to  denote  that  purity  of  which 
the  ceremony  of  washing  the  feet  is  a type ; and  as  every  thing 
must  have  an  allusion  to  that  ceremony,  the  rituals  observe, 
that  the  candles  which  are  lighted  at  this  solemn  act  must  be 
made  of  the  whitest  wax.  The  credence  tables,  and  the  ba- 
sins into  Avhich  the  water  is  poured,  must  also  be  adorned  with 
flowers. 

The  thirteen  priests,  whose  feet  have  been  washed  by  the 
pope,  and  Avho  are  on  that  day  called  apostles,  arc  an  hour  af- 
terwards carried  into  a beautiful  apartment  in  the  Vatican,  in 
which  the  thirteen  priests  are  entertained  with  a most  splendid 
dinner.  They  arc  no  sooner  seated,  than  the  pope  corner  in, 


ROMAN  CATHOLIC  CHURCH. 


347 


and  presents  to  each  of  them  the  first  dish,  and  afterwards 
pours  out  to  each  the  first  glass  of  wine ; during  which  he 
discourses  to  them  with  great  familiarity,  and  grants  them  se- 
veral privileges. 

When  the  pope  has  withdrawn,  his  preacher  in  ordinary  be- 
gins a sermon  in  the  above-mentioned  apartment,  while  the 
thirteen  priests  are  sitting  at  dinner,  in  lieu  of  the  spiritual  lec- 
ture usual  at  meals  in  all  ecclesiastical  societies.  The  preach- 
er who  officiates  on  this  occasion,  is  the  same  that  generally 
preaches  once  a week  before  the  pope  in  his  chamber  during 
Lent  and  Advent.  On  this  occasion  the  pope  sits  in  a gallery, 
unseen  by  any  person,  and  the  cardinals  sit  round  it,  clothed 
in  purple  copes,  as  in  the  consistory.  The  ceremony  ends 
with  a sumptuous  entertainment,  which  his  holiness  gives  to 
the  cardinals ; and  the  whole  is  heightened  with  a fine  con- 
cert of  music.  It  is  thus  that  Rome  beholds  annually  renew- 
ed the  image  of  the  Lord’s  Supper  with  his  apostles. 

At  Rome,  the  Holy  Oils  are  blessed  on  holy  Thursday,  at 
which  time  those  of  the  preceding  ^mar  are  burnt.  The  cere- 
mony is  performed  with  great  solemnity,  after  j>iess'm'^  of 
having  first  reconciled  the  penitents  to  the  Church,  pjg  ^ 
After  nones,  or  the  ninth  hour,  the  officiating 
priest  clothes  himself  in  white,  and  puts  on  his  sandals,  &c. 
The  canons,  the  several  ministers  of  the  altar,  seven  deacons, 
seven  sub-deacons,  and  twelve  priests,  are  likewise  clothed  in 
white,  and  all  walk  in  procession  to  the  altar.  Omitting  the 
various  genufiexions,  prayers,  and  anthems,  which  follow  the 
procession,  we  shall  only  observe,  that  the  officiating  priest 
blesses,  consecrates,  and  exorcises,  three  sorts  of  oil.  He  first 
performs  the  ceremony  on  that  of  the  infirm,  or  on  that  which 
is  used  in  extreme  unction,  exorcisms,  &c. ; afterwards  on  that 
of  the  chrism;  and,  lastly,  on  that  of  the  catechumens;  and 
the  whole  is  closed  with  a salutation,  which  the  officiating 
priest  and  the  ministers  who  assist  at  the  consecration  make 
to  these  sanctified  oils,  saying,  Ave  sanxtum  oleum, — Hail, 
holy  oil,  S^c.  After  this,  the  new-made  oils  are  carried  in 
procession  into  the  sacristy,  where  the  officiating  priest  washes 
nis  hands,  then  sings  mass,  and  gives  the  blessing. 

Good  Friday  is  distinguished  in  various  pla-  P^.-_ 

ces  by  ceremonies  of  great  splendour,  of  which  day. 
the  following  may  serve  as  examples ; 

At  Courtray,  there  is  a commemorative  procession,  on 
Good-Friday,  of  our  Saviour  to  Mount  Calvary.  The  city 
magistrates  give  live  and  twenty  livres  to  a poor  man,  who  re- 
presents the  suffering  Saviour  ; and  the  monks  assure  him  of 


348 


ROMAN  CATHOLIC  CHURCH. 


certain  salvation,  in  case  he  happen  to  die  under  the  blows 
that  are  given  him  in  this  ceremony.  The  procession  first 
assembles  in  the  parish-church,  and  the  mock  saviour  is 
brought  into  the  sacristy,  where  he  is  clothed  with  a purple 
robe,  his  loins  girded  with  a thick  rope,  and  his  head  crowned 
with  thorns ; after  which  he  is  made  to  walk  hare-foot,  with 
a kind  of  pack-saddle  bound  around  his  neck.  On  each  side 
of  this  collar,  six  ropes  are  put,  which  are  to  be  fastened  to  a 
wooden  cross  of  great  weight,  which  the  voluntary  martyr  has 
now  laid  upon  his  shoulders : and  thus  equipped,  he  rambles 
up  and  down  the  whole  city.  Six  Capuchins,  who  walk  at 
his  right  hand,  draw  the  six  ropes  which  are  fixed  on  that  side 
of  the  pack-saddle;  and  the  other  six  are  drawn  by  as  many 
Recollets,  or  Franciscans  ; so  that  the  poor  fellow  is  so  dragged 
and  hauled  by  the  twelve  friars,  that  he  is  continually  stum- 
bling, and  is  almost  pulled  to  pieces.  This  poor  mock  saviour 
would  have  a terrible  ordeal  to  go  through,  were  it  not  for  a 
sham  Simon  the  Cyrenian,  who,  very  luckily,  comes  just  in 
time  to  free  him  from  his  torments.  The  poor  wretch,  before 
he  gets  into  the  church  is  half  killed:  however,  notwithstand- 
ing the  kicks  and  buffetings  which  the  people  and  the  mimic 
Jews  bestow  upon  him,  he  is  so  thoroughly  persuaded  of  the 
merits  of  his  sufferings,  and  that  they  will  procure  him  an 
eternity  of  bliss,  that  he  bears  all  his  torments  without  the 
least  murmur  or  complaint. 

The  procession  at  Brussels,  in  which  the  crucifixion  of  our 
Saviour  is  represented,  is  no  less  extraordinary  in  its  circum- 
Procession  Both  the  cit}''  and  the  court  endeavour 

at  Brussels.  honour  to  this  solemnity ; and  it  is  perform- 

ed in  the  church  of  the  Austin-friars,  at  the  foot 
of  the  altar.  The  persons  who  form  the  procession  assemble 
in  St.  Gudila’s,  the  cathedral  church,  by  eight  in  the  morning, 
and  the  brotherhood  of  Mercy  come  thither  in  their  proper 
habits,  bare-footed,  and  their  faces  masked;  some  walking 
with  drums  covered  with  black  cloth.  After  the  brotherhood, 
a great  number  of  prisoners  come  forward,  each  of  whom 
drags  after  him  an  iron  cannon  ball,  chained  to  his  foot ; next 
come  several  Austin  friars,  dressed  in  Jewish  habits,  in  the 
midst  of  whom  is  a man,  who  is  always  a criminal,  (but  par- 
doned for  the  part  he  then  acts,)  bound  and  fettered,  crowned 
with  thorns,  and  dressed  in  a purple  robe.  Then  several 
trumpets  come  forward,  and  after  them  the  prebends,  the 
priests,  and  a multitude  of  people.  In  this  equipage  they  all 
crowd  into  the  church,  where  the  concourse  is  generally  so 
great,  that  the  multitudes  are  obliged  to  stand  without. 


Extreme  unction,  p.  370, 


ROMAN  CATHOLIC  CHURCH. 


849 


In  the  church  a large  scafTold  is  erected,  and  a cross, 
twenty  feet  in  height,  is  set  upon  it:  the  person  who  repre- 
sents the  crucified  Saviour,  ascends  this  scaffold,  and  is  follow- 
ed by  those  who  represent  the  Jews,  with  hammers,  nails,  and 
ropes  in  their  hands.  The  Brotherhood  of  Mercy  crowd 
round  the  scafibld,  and  the  ladies  have  high  seats  prepared 
for  them ; the  common  people  standing  below  in  the  pit.  The 
mock  Jews  now  strip  the  pretended  Christ  of  his  ornaments, 
lay  him  along  the  scaffold,  and  cast  dice  for  his  garments ; 
which  being  done,  they  strip  him  to  his  shirt.  Lastly,  he  is 
fixed  on  the  cross,  by  tying  his  hands  and  feet  with  leathern 
thongs  which  are  nailed  to  the  cross  ; and  the  better  to  imi- 
tate our  Saviour’s  sufferings,  they  put  little  bladders,  filled 
with  blood,  under  the  thongs,  which  being  pierced  by  the 
nails,  the  blood  is  seen  to  trickle  from  his  hands  and  feet ! 
This  is  the  very  pathos  of  this  pious  farce  ; for  at  the  sight  of 
the  blood,  the  hearts  of  the  people  are  moved,  and  the  most 
devout  beat  their  breasts,  while  the  monks  sing  anthems  suit- 
able to  the  occasion. 

At  Venice,  on  Good-Friday,  the  holy  sacrament  is  carried  in 
procession,  about  nine  or  ten  at  night,  with  the  utmost  solemnity ; 
It  is  laid  in  a coffin,  covered  with  black  velvet,  and  Venice 
in  this  manner  is  carried  round  the  square  of  St. 

Mark.  St.  Didier  informs  us,  “ That  there  cannot  be  a finer  sight 
than  this  square  then  affords.  Two  large  flambeaux  of  white 
wax  are  set  at  each  window  of  the  palace  Della  Procuratia, 
which  goes  round  the  square.  This  double  range  of  flambeaux, 
and  those  which  are  set  over  the  church  gate,  are  to  light  the 
several  processions  of  the  fraternities,  and  the  neighbouring 
parishes,  who  go  into  the  square.  Here  the  penitents  appear 
in  masquerade,  and  beat  themselves  till  the  blood  follows  the 
blows.  For  this  purpose  they  have  scourges  made  of  a great 
number  of  little  sharp  cords,  which  they  hold  with  both  their 
hands,  and  dipped  in  a pot  filled  with  vinegar.  They  strike 
themselves  on  the  back  with  so  much  order,  and  in  such  ex- 
act cadence,  that  they  must  necessarily  have  studied  the  art 
very  much,  to  be  so  very  expert  in  it. 

Here  follows  the  order  which  is  observed  in  this  procession. 
There  are  three  or  four  hundred  men,  all  of  them  holding 
thick  torches  of  white  wax,  six  feet  long,  and  weighing  at  least 
twelve  or  fifteen  pounds  each.  These  walk  two  and  two,  with 
a like  number  of  persons,  each  holding  a lantern,  and  walking 
between  the  torches  in  such  a manner,  that  the  spectator  sees 
alternately  a flambeau  and  a lantern.  They  are  all  clothed 
in  black  or  white  serge,  according  to  their  fraternities,  having 
30 


35a 


ROMAN  CATHOLIC  CHURCH. 


a large  cowl,  two  feet  in  length,  and  terminating  in  a point, 
which  hangs  down  on  their  backs.  Their  lanterns  are- very 
large,  and  are  fixed  to  the  end  of  sticks ; each  has  several  ta- 
pers in  it,  which  gives  a.  great  light,  the  lanterns  being  made 
of  very  clear  glass.  As  there  are  a great  number  of  glass 
houses  in  and  about  Venice,  some  of  them  are  made  in  a very 
odd  shape,  and  are  so  heavy,  that  one  man  is  hardly  able  to 
carry  them.  Some  are  made  in  the  shape  of  stars,  or  like 
suns,  with  a great  number  of  rays  darting  from  them,  and  are 
six  feet  in  diameter.  The  glasses  are  fixed  in  with  pieces  of 
iron  and  lead,  gilt : others  are  made  in  the  shape  of  roses,  full 
and  half  moons,  comets,  pyramids,  crosses,  globes,  eagles  with 
extended  wings,  &c.  In  the  midst  of  these  flambeaux  and 
lanterns  the  standard  is  placed,  and  afterwards  the  cross,  with 
a crucifix  four  feet  high,  covered  with  crape ; and  a nosegay 
at  the  foot  of  it,  as  broad  as  a half  bushel.  The  several  fra- 
ternities strive  to  rival  each  other  in  the  singularity  and  beauty 
of  their  flowers,  as  well  as  in  the  form  they  give  to  their  nose- 
gays. The  BoAtuti  walk  before  the  cross,  scourging  them- 
selves by  starts,  and  walking  backwards,  having  their  eyes 
always  fixed  on  the  crucified  Saviour.  After  the  cross  the  re- 
lics follow,  carried  on  litters  covered  with  flowers  and  tapers. 
On  both  sides  of  the  cross,  several  persons  walk  with  long 
flambeaux  in  their  hands,  and  large  silver  candlesticks,  with 
several  candles  in  them,  fixed  on  a long  pole.  Afterwards,  a 
chorus  of  voices  is  heard,  and  the  clergy  follow ; then  come 
the  guardian,  the  deputy-guardian,  and  all  the  brethren  of  the 
fraternity,  each  having  a torch  in  his  hand. 

The  ceremony  of  the  adoration  of  the  cross  is  also  perform- 
ed on  Good-Friday.  After  nones,  the  officiating  priest  goes 
Adoration  altar,  preceded  by  the  acolytes,  without 

of  the^Cross  and  the  rest  of  the  ministers  of  the  altar: 

they  first  kneel  before  it,  and  bow  to  the  cross,  a 
duty  at  all  times  necessary,  but  particularly  on  this  day.  Im- 
mediately after  the  officiating  priest  and  his  ministers  have 
repeated  on  their  knees  certain  prayers  in  a low  tone,  the 
acolytes  cover  the  table  of  the  altar,  and  lay  the  mass-book  on 
a black  cushion,  on  the  epistle-side.  This  done,  the  master  of 
the  ceremonies  makes  a signal  to  the  officiating  priest  and  his 
ministers  to  rise  up;  then  the  acolytes  take  avvmy  the  cushions 
that  were  knelt  upon,  and  the  black,  cloth,  while  the  choir 
and  the  congregation  say  their  prayers  upon  their  knees. 
The  minister  who  is  to  officiate  now  goes  up  to  the  altar, 
kisses  it  as  usual,  and  afterwards  either  repeats,  or  sings  with 
a low  voice,  the  several  lessons  of  the  day,  which  his  mims- 


ROMAN  CATHOLIC  CHURCH. 


351 


ters  repeat  after  him.  Prayers  being  ended,  the  officiating 
priest  goes  to  the  epistle-side,  the  deacon  takes  the  cross,  which 
is  veiled,  from  the  altar,  and  presents  it  to  the  officiating  priest, 
who  after  he  has  uncovered  the  top  of  the  cross,  elevates  it 
with  both  hands,  at  the  same  time  singing  these  words, — 
Ecce  lignum  crucis, — Behold  the  wood  of  the  cross.  Then 
all  the  congregation  rise  up  with  their  heads  bare,  and  the 
ministers  of  the  altar  sing  as  follows : In  quo  salus  mundi 
fependit, — On  which  the  Saviour  of  the  world  was  extended. 
The  choir  answers ; Venite  et  adoremus, — Let  us  come  and 
adore.  Here,  every  one  falls  upon  his  knees,  the  officiating 
priest  excepted.  A moment  after,  they  all  rise  up ; the  officia- 
ting priest  uncovers  the  right  arm  of  the  crucifix,  and  the  head 
of  Jesus  ; shows  it,  elevates  it,  and  says,  Ecce  lignum,  <^c.  but 
louder  than  before.  Lastly,  he  goes  up  towards  the  middle  of 
the  altar,  turns  towards  the  congregation,  and  with  a very  loud 
voice  repeats  the  same  words,  at  the  same  time  elevating  the 
crucifix,  and  showing  it  quite  uncovered. 

The  acolytes  now  spread  a purple  piece  of  cloth,  or  carpet, 
in  the  midst  of  the  chancel,  and  before  the  steps  of  the  altar. 
A purple  cushion,  and  a silken  veil  embroidered  with  gold, 
are  laid  upon  the  altar.  The  officiating  priest  carries  the  cross 
thither,  and  kneeling  down,  lays  it  on  the  cushion,  and  bows 
to  it.  Preceded  by  his  ministers,  who  attend  upon  him  at  this 
august  ceremony,  he  now  returns  to  his  place,  where  he  puts 
off  his  sandals  and  his  mitre.  He  afterwards  advances  to- 
wards the  cross,  in  the  midst  of  his  ministers,  who  are  like- 
wise without  shoes  or  sandals ; kneels  down  thrice,  repeats 
thrice  a short  prayer,  and  at  last  kisses  the  holy  wood,  which 
the  ministers  do  likewise.  After  this,  having  bowed  to  the 
cross,  they  all  return  and  put  on  their  sandals. 

The  rest  of  the  dignitaries  of  the  church,  each  in  his  rank, 
now  perform  the  same  ceremony,  and  also  the  people.  In 
those  countries  Avhere  the  women  do  not  sit  with  the  men,  a 
priest  having  a black  stole  over  his  surplice,  goes  and  pre- 
sents them  the  crucifix  to  kiss  and  adore. 

The  same  ceremonies  are  performed  at  the  pope’s  chapel. 
After  his  holiness  has  kissed  the  crucifix,  he  makes  an  offer- 
ing of  twenty-five  ducats  of  gold  at  least,  which  he  puts  into 
a vessel  of  the  same  metal,  laid  near  the  left  arm  of  the  cru- 
cifix. After  the  cardinals,  emperors,  and  kings  go  and  wor- 
ship the  cross. 

The  ceremony  of  the  adoration  being  ended,  the  deacon  sa- 
lutes the  cross,  elevates  it,  and  in  this  posture  carries  it  to  the 
altar,  where  he  places  it,  observing  to  bow  the  knee  before  it. 


352 


ROMAN  CATHOLIC  CHURCH. 


As  he  walks  along,  the  officiating  priest  stands  up  while  rt 
passes  before  him ; but  the  rest  of  the  ministers  of  the  altar 
remain  upon  their  knees. 

The  ceremonies  on  Easter  eve  are  at  St.  John’s  de  Lateran  ; 
where,  after  the  blessing  of  the  fire  and  water,  the  catechu- 

Easter  Eve  who  are  of  age,  are  baptized  in  the  Bap- 

tisterium  of  Constantine ; the  Pope  assists  so- 
lemnly at  the  office  in  the  Apostolical  chapel,  and  a cardinal 
priest  sings  mass. 

On  Easter-eve,  the  ornaments  of  the  churches  and  altars 
are  changed  ; the  black,  with  which  the  latter  were  covered, 
is  taken  off,  and  white  put  on ; the  tabernacle  is  also  uncover- 
ed, and  covered  with  white,  but  so,  that  the  purple  still  ap- 
pears on  the  outward  side,  till  the  Litanies  are  ended.  In  like 
manner,  after  that  part  of  the  service  has  been  celebrated,  a 
carpet,  or  some  rich  covering,  is  laid  on  the  steps  of  the  altar, 
and  the  images  are  unveiled.  Then  six  large  tapers  are  got 
ready  for  solemn  mass,  and  likewise  all  the  lights  which  are 
to  burn  before  the  altar. 

On  the  gospel-side  of  the  altar,  a great  candlestick  is  placed, 
wdiich  must  be  made  in  the  shape  of  an  angel,  if  possible,  and 
very  neatly  wrought.  In  this  candlestick,  the  paschal  candle 
is  fixed : it  must  be  made  of  the  w'hitest  wax,  and  w'eigh  about 
eight  or  ten  pounds  ; five  holes  are  made  in  it,  in  the  shape  of 
a cross,  to  be  filled  with  five  grains  of  frankincense,  gilt  over, 
and  made  in  the  shape  of  a pine-apple.  To  conclude,  some 
edifying  subject  is  painted  on  the  taper,  such  as  the  patron  of 
the  place,  or  any  other  saint.  As  every  thing  must  correspond 
with  the  solemnity  of  the  day,  the  ritual  ordains,  that  the  reed 
with  which  the  tapers  are  lighted,  shall  also  be  gilt  and  adorn- 
ed with  flowers.  The  three  small  candles  which  are  fixed  to 
the  top  of  the  reed,  represent  the  Trinity  in  Unity,  and  must 
therefore  join  together  at  the  basis,  i.  e.  at  the  end  w’hich 
touches  the  reed. 

It  is  ordained  by  the  rituals,  that  baptism  is  not  to  be  admin- 
istered for  a week  before  Easter-eve,  unless  a child’s  life  be 
in  danger.  On  this  eve  is  likewise  performed  the  ceremony 
of  blessing  the  new  fire. 

The  church  being  strewed  wfith  flowers,  at  the  ninth  hour 
the  old  fire  is  put  out,  and  at  the  same  time  an  acolyte  must 
light  the  new  one  on  the  outside  of  the  church. 

The  officiating  priest,  dressed  in  his  sacerdotal  vestments, 
and  attended  by  the  ministers  of  the  altar  and  the  clergy,  now 
walks  out  of  the  church  in  procession,  and  goes  to  the  place 
where  the  blessing  of  the  fire  is  to  be  performed.  The  holy 


ROMAN  CATHOLIC  CHURCH. 


353 


watcr-pot  is  carried  thither  in  great  pomp,  as  also  the  frankin- 
cense, the  sub-deacon’s  purple  maniple,  and  the  mass-book. 
The  sub-deacon  walks  singly  with  the  cross,  and  is  followed 
by  the  clergy.  When  every  one  has  taken  his  place,  the 
officiating  priest  uncovers  himself,  and  pronounces  these  words: 
Dominus  vobiscum, — The  Lord  be  with  you,  <SfC.  as  usual.  He 
afterwards  repeats  the  prayer,  Deus  qui  Jilium  iuum,  in 
the  midst  of  which  he  makes  the  sign  of  the  cross  over  the 
fire;  he  likewise  blesses  the  five  grains  of  frankincense,  which 
are  put  on  a plate,  which  an  acolyte  holds  lifted  up  to  his 
breast.  In  the  mean  time,  the  thuriferary  puts  some  coals, 
after  being  blessed,  into  the  thurible,  into  which  the  officiating 
priest  throws  some  frankincense  and  blesses  it ; then  the  dea- 
con gives  him  the  sprinkler,  kissing  it  at  the  same  time.  The 
officiating  priest  then  sprinkles  thrice  with  holy  water,  the 
fire  which  he  had  just  before  blessed,  and  as  he  is  sprinkling, 
says  these  words,  Asperges  me  Domine.  He  incenses  the 
sacred  fire  thrice,  in  the  manner  above-mentioned.  Then  one 
of  the  acolytes,  or  a sacristan,  takes  a small  candle,  and  lights 
it  at  the  new  fire. 

Having  gone  in  procession  to  the  place  where  the  ceremony 
was  performed,  they  return  from  it  in  the  same  order;  but  the 
deacon  first  puts  off  his  purple  ornaments,  and  puts  on  white, 
whereas  the  sub-deacon  takes  a purple  maniple.  The  only 
particular  circumstance  in  the  procession  is,  that  the  deacon 
walks  in  it  with  the  above-mentioned  reed  in  his  hand,  and 
the  sub-deacon  has  a small  candle  shut  up  in  a lantern.  The 
procession  having  arrived  at  the  church-door,  makes  a halt, 
when  the  deacon  kisses  the  reed,  and  the  acolyte  lights  one 
of  the  candles  fixed  upon  the  reed  with  that  which  is  in  the 
lantern.  Then  they  all  fall  upon  their  knees,  and  the  deacon 
elevates  the  reed,  and  sings  the  anthem,  which  begins  as  fol- 
lows; Lumen  Christi,  ^c.  i.  e.  The  light  of  Christ.  He 
lights  a second  candle  in  the  middle  of  the  Church,  with  the 
same  solemnity ; and  the  third  is  lighted  on  the  steps  of  the 
altar.  There  they  must  perform  certain  acts  of  devotion,  or 
rather  ceremonies,  one  of  which  is  The  Blessing  of  the 
Paschal  Candle.  The  deacon  having  asked  the  officiating 
priest’s  blessing,  goes  to  the  desk,  on  which  he  lays  the  mass- 
book,  and  incenses  it  thrice,  but  neither  signs  himself  nor  the 
mass-book  with  the  sign  of  the  cross.  The  rest  of  the  minis- 
ters range  themselves  round  the  mass-book  in  the  manner 
following: — The  cross-bearer  stands  with  the  cross  turned 
towards  the  officiating  priest;  the  thuriferary  is  at  the  dea- 
con’s right  hand  ; the  other  acolyte,  who  has  the  reed  in  his 

c\  r\  iu  • 


354 


ROMAN  CATHOLIC  CHURCH. 


hand,  and  he  who  bears  the  five  grains  of  incense,  are  at  his 
left.  When  the  deacon  begins  to  sing  the  lesson  called  the 
Praconium,  which  begins  Exullel,  <SfC.  the  officiating  priest 
and  his  ministers  uncover  themselves ; and  in  the  midst  of 
their  chanting,  at  these  words,  Curvat  Imperia,  he  puts  the 
five  grains  of  incense  in  the  form  of  a cross,  into  the  taper. 
Afterwards,  at  certain  words,  Rutilans  ignis  accendit^  <^c. 
adapted  to  the  mysteries  of  the  ceremony,  he  lights  the  paschal 
taper ; and  whilst  he  is  chanting,  an  acolyte  lights  all  the  rest 
of  the  candles  with  the  new  fire. 

This  ceremony  being  ended,  the  deacon  returns  to  the  sa- 
cristy, where  he  puts  off  his  white  ornaments,  and  resumes 
the  purple  stole  and  the  maniple  of  the  same  colour.  After 
the  blessing  of  the  tapers,  follow  the  lessons  called  Prophecies ; 
and  after  them  a verse  is  sung  by  the  choristers,  called  Tr actus. 
Singing  of  the  prayers  concludes  this  ceremony. 

It  is  considered  that  the  blessing  of  the  paschal  candle  is  of 
great  antiquity  in  the  Church,  and  that  Pope  Zozimus  in  the 
beginning  of  the  fifth  century,  commanded  that  one  should  be 
lighted  in  every  parish.  This  candle  must  remain  on  the 
gospel-side  from  Easter-eve  to  Ascension-day. 

The  officiating  priest  and  his  ministers  now  go  in  proces- 
sion to  bless  the  baptismal  font ; the  cross  and  taper-bearers 
go  on  one  side  of  it,  and  the  minister  who  offi- 
Blessing  of  ciates  stands  opposite  to  them,  in  such  a manner 
stands  between  him  and  the  cross. 
The  other  ecclesiastics  range  themselves  on  each 
side ; an  acolyte  stands  at  a little  distance  behind  the  officia- 
ting priest,  at  his  right  hand,  holding  a napkin  to  wipe  his 
hands,  and  a thuriferary  stands  next  in  order  to  him. 

The  minister  who  officiates  then  uncovers  himself,  and  falls 
on  his  knees,  with  all  the  others,  the  cross  and  taper-bearers 
excepted.  After  an  anthem  is  sung  suitable  to  the  solemnity, 
he  rises  up,  and  turning  towards  the  font,  pronounces  the 
blessing,  making  the  sign  of  the  cross  that  way.  He  after- 
wards exorcises  the  water,  makes  a cross  in  it  with  his  hands, 
and  pours  some  out  of  the  vessel  towards  the  four  cardinal 
points  of  the  horizon.  This  done,  he  wipes  his  hands  with 
the  napkin  given  him  by  the  acolyte,  and  repeats  a prayer,  at 
the  conclusion  of  which  he  blows  thrice  on  the  water,  and  in 
three  different  places,  always  observing  to  do  it  crossways. 
He  also  plunges  a taper  thrice  into  the  same  water,  observing 
to  sink  it  deeper  the  second  time  than  the  first,  and  the  third 
more  than  the  second,  saying  at  each  immersion  the  following 
words  ; Descenclat  in  hanc  plenitudinem  fontis  virtus  Spiritus 


ROMAN  CATHOLIC  CHURCH. 


355 


Sancti,  i.  e.  May  the  Spirit  of  the  Holy  Ghost  descend  into 
this  water.  The  assistants  now  sprinkle  the  people  with  a 
little  of  this  water,  and  they  also  send  a priest  or  a sacristan  to 
sprinkle  the  houses  therewith. 

After  this  ceremony,  the  officiating  minister  perfumes  the 
font  thrice  with  frankincense ; after  which  he  takes  the  oil  of 
the  catechumens,  and  pours  it  on  the  water  cross-ways,  and 
does  the  same  with  the  chrisma.  Being  poured  into  the  water 
in  equal  proportions,  and  always  cross-ways,  he  afterwards 
mixes  them  with  his  right  hand,  in  order  that  they  may  be 
diffused  equally  over  every  part  of  the  font. 

The  font  being  blessed,  the  celebrant  goes  and  receives  the 
catechumens  at  the  church-gate ; and  clothes  himself  in  white, 
to  perform  the  ceremony  of  their  baptism. 

The  litanies  are  now  sung,  and  a solemn  mass  and  vespers 
are  said.  Whilst  the  litanies  are  chanting,  the  host,  which 
till  now  was  hidden,  is  taken  out  and  brought  to  the  altar  ; all 
the  tapers  are  then  lighted,  the  altar  is  covered  with  several 
ornaments,  the  images  are  unveiled,  and  the  seat  of  the  offici- 
ating priest  is  covered.  The  latter,  together  with  his  priests, 
now  resume  their  white  ornaments,  and  prepare  themselves 
for  the  celebration  of  a solemn  mass.  When  the  officiating 
minister  begins  the  Gloria  in  Excelsis,  all  the  bells  fall  a ring- 
ing ; for  which  purpose  a signal  is  given  from  the  cathedral. 

This  procession  is  singularly  imposing,  but  a minute  ac- 
count of  it  will  altogether  exceed  the  limits  of  this  work. 
Among  others,  the  procession  includes  bishops.  Procession 
archbishops,  consecrated  patriarchs,  ambassadors,  the^B^css^ 
cardinals,  &c.  &c.  The  pope,  who  comes  next  Sacrament, 
after  the  ambassadors,  is  carried  in  a vehicle,  in 
which  he  seems  to  be  on  his  knees,  though  he  is  really  seated. 
He  has  on  a rich  cope,  and  over  it  a pall  made  of  cloth  of  sil- 
i ver,  which  covers  his  shoulders  and  arms  like  a scarf  Be- 
j fore  him  is  set  a wooden  stool  gilt,  with  a cushion  of  red 
1 crimson  velvet,  embroidered  with  gold  lace ; on  which  is  laid 
I the  expositor,  in  which  the  Host  is  contained,  which  he  bears 
, with  his  own  hands. 

1 The  canopy  over  the  pope’s  head  is  carried  by  the  patri- 
archs, archbishops,  and  bishops,  at  their  first  setting  out  from 
St.  Peter’s  ; and  afterwards,  at  their  setting  out  from  the  Por- 
i tico  of  the  Vatican,  by  the  prime  nobility  of  the  neighbouring 
, nation.s,  such  as  the  Florentines  and  the  Siennese,  who  relieve 
one  another  till  the  procession  is  almost  ended  ; when  the  Ro- 
man conservators,  and  the  prior  of  the  captains  of  the  several 
I districts,  take  it  and  carry  it  into  church. 


35G 


ROMAN  CATHOLIC  CHURCH. 


The  Swiss,  who  go  on  each  side  of  the  Pope,  arc  cased  in 
iron  from  head  to  foot,  each  man  carrying  a great  two-handed 
sword  unsheathed  in  his  hand.  After  this  guard  of  cuiras- 
siers, the  prelates  advance  in  their  several  ranks,  viz.  the 
apostolical  prothonotaries,  the  auditors,  the  clerks  of  the  cham- 
ber, the  generals  of  the  orders,  the  referendaries,  or  officers  in 
chancery,  of  the  signature  of  grants,  and  of  justice ; and,  lastly, 
the  several  companies  of  light-horse,  four  in  rank,  and  the  horses 
covered  with  very  rich  trappings.  These  close  the  march. 

Sometimes  his  holiness  walks  on  foot  in  this  procession,  in 
order  to  set  an  example  of  greater  respect  and  veneration  for 
the  holy  sacrament,  which  he  carries  in  his  hands.  Urban 
VIII.,  and  some  other  popes,  formerly  carried  it  on  horseback. 

When  the  consecrated  Host  is  not  carried  by  his  holiness, 
the  dean  of  the  sacred  college,  or  the  eldest  cardinal,  bears  it 
instead  of  him,  hut  is  on  foot.  And  on  these  occasions,  the 
princes  and  ambassadors  do  not  assist  at  it. 

The  procession  generally  lasts  about  four  hours,  although 
it  has  not  above  a mile  to  go ; but  then  they  walk  with  the 
utmost  gravity,  and  extremely  slow.  While  the  procession 
continues,  the  Castle  of  St.  Angelo  makes  a triple  discharge 
of  all  its  artillery.  The  first  salvo  is  made  when  his  holiness 
goes  out  of  the  chapel  Paulina,  and  takes  in  his  hand  the  ex- 
positor, in  which  the  Host  is  contained.  The  great  culverine 
of  St.  Peter’s  is  then  fired  off  to  give  the  signal.  The  second 
salvo  is  made  when  the  pope  goes  out  from  the  portico  of  the 
great  square,  before  the  Apostolical  Palace;  and  the  third 
wdien  he  enters  into  that  of  St.  James.  The  pope’s  guards 
are  all  under  arms  during  the  procession,  and  two  of  the  light- 
horse  are  posted,  with  their  lances  couched,  at  the  corner  of 
every  street  through  which  the  procession  passes,  to  preserve 
order. 

During  the  procession  of  the  Blessed  Sacrament,  the  bells 
of  the  cathedral,  and  of  the  other  churches  before  which  it 
passes,  are  rung.  The  streets  must  be  swept,  and  strewed 
with  flowers  and  green  leaves,  and  the  outsides  of  the  houses 
and  churches  must  be  hung  with  tapestry.  In  some  parts  of 
Italy,  triumphal  arches  are  raised,  adorned  with  emblems  and 
mottoes,  in  honour  of  the  blessed  sacrament.  The  custom  of 
laying  carpets  in  the  streets  through  which  the  procession  is  to 
pass,  was  observed  by  the  ancient  Romans  on  these  occasions. 
They  likewise  had  repository  altars,  as  is  now  the  custom, 
erected  in  the  streets,  for  their  processions  to  make  a halt  at. 

The  officiating  priest  consecrates  two  large  hosts,  one  of 
which  is  to  be  used  in  the  procession.  Mass  being  ended,  the 


ROMAN  CATHOLIC  CHURCH. 


35T 


tapers  are  distributed,  and  a sub-deacon,  clothed  in  vestments 
suitable  to  the  festival,  comes  out  of  the  sacristy,  preceded  by 
two  incense-bearers  in  surplices,  with  the  thurible  in  one  hand 
and  the  navicula  in  the  other.  The  two  incense-bearers  join 
the  sub-deacon,  and  stand  by  him  on  the  outside  of  the  chancel 
of  the  altar,  till  the  march  begins.  Six  clerks  in  surplices, 
with  lighted  torches  in  their  hands,  now  range  themselves  on 
each  side  of  the  foot  of  the  altar ; and  those  who  arc  to  carry 
the  canopy  set  themselves  at  the  entrance  of  the  chancel. 

The  last  Gospel  being  read,  the  officiating  priest  makes  his 
genuflexions,  having  the  deacon  and  sub-deacon  on  each  side 
of  him,  and  afterwards  goes  to  the  epistle  side ; then  descends 
to  the  bottom  of  the  steps,  takes  off  his  maniple  and  chasuble, 
and  puts  on  a white  cope.  The  deacon  and  sub-deacon  also 
put  off  their  maniples,  and  then  they  all  three  go  and  make  a 
genuflexion  on  both  knees,  bending  their  bodies  very  low  in 
the  middle  of  the  last  step  of  the  altar,  where  they  continue  a 
little  time  in  prayer ; after  which  the  deacon  rises  up,  and 
makes  another  genuflexion ; and  this  is  in  order  to  uncover 
the  expositor,  and  place  it  on  the  corporal,  or  piece  of  fine 
linen  used  at  mass.  Here  follows  a third  genuflexion  ; and 
then  he  comes  back,  and  stands  near  the  officiating  priest,  who 
rises  up,  and  withdraws  a little  towards  the  gospel-side ; and 
after  having  thrice  put  incense  into  each  thurible,  he  falls 
down  upon  his  knees,  with  the  deacon,  who  is  at  his  right- 
hand,  and  the  sub-deacon  at  the  left.  The  former  gives  the 
thurible  to  the  officiating  priest,  who  incenses  the  blessed  sa- 
crament thrice,  making  a low  bow  both  before  and  after.  This 
triple  incensing  being  over,  the  sub-deacon  spreads  the  veil 
over  the  shoulders  of  the  officiating  priest,  while  the  deacon 
goes  up  to  the  altar,  takes  the  expositor  from  thence,  which 
he  gives  to  the  officiating  priest,  and  afterwards  covers  his 
hands  with  the  extremities  of  the  veil  that  lies  over  his  should- 
ers ; after  which,  the  officiating  priest,  having  the  pix,  or  ex- 
positor, in  his  hands,  turns  about  to  the  right,  and  his  minis- 
ters after  him,  when  they  all  three  continue  on  one  of  the  steps 
of  the  altar,  till  such  time  as  the  whole  procession  has  wheel- 
ed ofl^  and  they  begin  the  Pange  Lingua. 

As  the  cross  is  carried  before  the  pope  whenever  he  appears 
in  public  at  Rome,  so  the  host  goes  before  him  when  he  is 
upon  a journey ; for  the  sovereign  pontiffs  have  ^ 
appropriated  to  themselves,  alone,  the  privilege  carrying^the^ 
of  having  the  host  carried  before  them  whenever  Host  before 
they  travel.  Several  instances  of  the  host  going  the  Pope  on  a 
before  the  pope  are  recorded,  but  nothing  can  journey. 


358 


ROMAN  CATHOLIC  CHURCH. 


enter  into  comparison  with  the  pomp  with  which  it  was  car- 
ried into  Ferrara,  in  1598,  when  Clement  VIII.  w^ent  to  take 
possession  of  that  city  after  the  death  of  Alphonso  of  Este. 
The  host  was  carried  in  procession  out  of  Rome,  in  a magf- 
nificent  tabernacle,  which  was  carried  hy  eight  canons  of  the 
Vatican  upon  a kind  of  litter,  and  under  a magnificent  canopy 
embroidered  with  gold,  silk,  &c.  The  brotherhood  of  the 
Blessed  Sacrament,  with  each  a torch  in  his  hand,  walked  be- 
fore the  host.  The  religious  orders,  the  musicians  of  St. 
Peter’s  chapel,  and  the  clergy,  with  our  Saviour’s  cross  car- 
ried before  them,  followed  the  brotherhood.  Afterwards,  the 
Host  appeared  under  the  canopy,  carried  by  eight  of  the  private 
chamberlains  of  his  holiness,  and  guarded  by  a body  of  Swiss, 
and  other  soldiers.  After  the  host,  his  holiness  appeared, 
with  a torch  in  hand  ; and  next  to  him  the  sacred  college,  the 
prelates,  and  the  Roman  nobility,  all  of  them  holding  tapers  in 
their  hands ; and  followed  by  a body  of  troops.  In  this  man- 
ner, the  host  w^as  transported  out  of  Rome. 

It  was  carried  to  Ferrara,  on  the  hack  of  a beautiful  horse, 
which  was  adorned  with  the  most  gaudy  trappings.  His  holi- 
ness, before  he  began  the  march,  bent  bis  knee  before  the  host, 
and  did  not  rise  up  till  it  w^as  out  of  sight.  The  mules  em- 
ployed to  carry  the  baggage,  and  the  lacqueys  of  his  holiness, 
carrying  his  arms,  marched  at  the  head  ; these  were  re- 
inforced by  several  companies  of  soldiers,  w'ith  their  trumpets 
sounding  as  they  marched.  After  this,  eight  led  horses  came 
forward,  and  they  were  followed  hy  the  domestics  of  the  car- 
dinals and  prelates,  all  of  them  on  horseback. 

Next  came  two  couriers  belonging  to  the  Apostolic  See,  the 
band  of  music  of  the  pope’s  chapel,  two  esquires,  two  mace- 
bearers,  followed  by  the  master  of  the  ceremonies,  and  the  two 
clerks  of  the  pontifical  chapel.  Each  of  the  latter  carried  a 
lantern,  fixed  at  the  end  of  a lance,  in  order  to  light  the  host, 
which  followed  immediately  after.  Two  of  the  grooms  of  his 
holiness  held  the  reins  of  the  horse  on  which  he  rode,  and  the 
host  was  guarded  by  a body  of  armed  Swiss.  Afterwards 
came  the  sacristan,  with  his  white  staff  in  his  hand,  the  badge 
of  his  office,  and  followed  by  a great  number  of  Roman 
prelates. 

After  these,  another  band  of  musicians,  and  a company  of 
lacqueys  belonging  to  the  baggage,  appeared,  and  five  hun- 
dred horsemen,  in  very  magnificent  habits,  divided  likewise 
into  companies.  The  barber,  tailor,  and  shoemaker  of  his 
holiness,  joined  in  the  procession,  according  to  their  rank. 
Four  chamberlains  followed  them,  carrying  four  pontifical 


ROMAN  CATHOLIC  CHURCH. 


359 


caps,  made  of  purple,  at  the  eno  of  four  pikes.  All  the  no- 
bility of  Rome  and  of  F errara  assisted  also  in  this  procession, 
dressed  in  a very  sumptuous  manner,  and  after  these  came 
the  acolytes,  the  chiefs  of  the  apostolical  chamber,  the  auditors 
of  the  rota,  the  sub-deacons,  the  orators,  the  bishop  of  Ferrara 
with  his  clergy,  his  holiness’s  key-bearers,  his  chief  master  of 
the  ceremonies,  his  cross-bearer,  twenty  clerks  of  the  cathedral 
of  Ferrara,  each  having  a lighted  torch  in  his  hand. 

The  host,  when  the  procession  departed  from  Rome,  and 
during  the  whole  journey,  was  carried  along  with  the  bag- 
gage; but  at  the  entrance  into  Ferrara  it  was  placed  in  the 
centre  of  the  procession. — The  pope’s  chief-treasurer  had  bags 
fixed  on  each  side  of  his  saddle,  out  of  which  he  threw  money 
to  the  people.  After  the  treasurer,  came  thirty  youths  of  the 
highest  quality  in  Ferrara,  walking  on  foot,  bare-headed, 
dressed  in  cloth  of  silver,  with  little  black  cloaks,  embroidered 
with  silk,  and  caps  in  their  hands,  enriched  with  golden  roses, 
pearls,  and  precious  stones.  After  this  shining  troop,  came 
Pope  Clement  himself,  clothed  in  a robe  of  very  rich  silk,  and 
having  on  his  head  a crown  enriched  with  jewels  of  immense 
value.  He  was  carried  on  the  shoulders  of  eight  tall  lac- 
queys, clothed  in  long  scarlet  robes,  under  a canopy  of  the 
finest  crimson  velvet,  embroidered  with  gold,  surrounded  with 
a double  range  of  guards  very  richly  dressed,  and  followed  by 
his  Swiss,  and  an  auditor  of  the  rota,  who  carried  his  triple 
crown  after  him,  having  on  each  side  of  him  the  great  cham- 
berlain and  the  chief  butler.  A great  number  of  coaches  and 
horsemen  followed. 

During  the  whole  march,  the  faithful  sung  anthems  and 
motets,  repeated  prayers,  made  signs  of  the  cross,  and  gave 
and  received  blessings.  In  a word,  they  practised  all  the  ex- 
terior tokens  of  devotion.  They  marched  very  slowly,  and  the 
clergy  both  secular  and  regular,  in  all  the  places  through  which 
•he  procession  passed  in  the  night-time,  advanced  to  meet  them, 
vith  a body  of  the  militia  at  their  head.  After  the  clergy  came 
he  magistrates  and  other  persons  of  distinction;  and  at  the 
mtrance  into  the  city,  the  trumpets  sounded,  and  the  air  echoed 
vith  spiritual  songs,  whilst  the  people  crowded  from  all  parts 
0 come  and  adore  the  Host.  People  of  the  highest  rank,  at 
he  same  time,  strove  who  should  first  present  his  holiness 
viih  the  canopy. 

On  Christrnas-eve,  before  the  office  of  the  ensuing  festival 
)egins,  the  sovereign  pontiff  annually  blesses  a gold-hilted 
word,  inlaid  with  precious  stones,  wrought  in  the  form  of  a 
'.ove;  with  the  scabbard  and  belt  enriched  in  like  manner,  and 


360 


ROMAN  CATHOLIC  CHURCH, 


Blessin  of  ^ fixed  on  the  point  of  it.  This  hat 

of  the  sword  ninde  of  purple-coloured  silk,  furred  with  er- 
a«^f  the  Du-  mine  and  surrounded  with  a hat-band,  made  in 
cal  hat  fixed  on  the  form  of  a crown  adorned  with  jewels,  the 
Its  point.  and  sword  are  both  sent  by  his  holiness  to 

some  potentate,  for  whom  he  has  a peculiar  affection,  or  to  a 
great  general,  who  may  have  merited  such  a distinction  for  his 
bravery,  exerted  against  the  enemies  of  Christianity.  His 
holiness  performs  the  ceremony  of  blessing  them,  clothed  with 
the  albe,  the  amict,  and  the  stole,  before  he  puts  on  the  red 
cope,  which  he  wears  at  the  office  of  Christmas-night,  A 
clerk  of  the  chamber  presents  to  him  the  sword,  and  the  hai 
fixed  on  the  point  of  it;  and  after  having  pronounced  the  bless- 
ing, he  sprinkles  and  incenses  them  both  with  holy-water. 
This  being  done,  the  pope  goes  to  his  chapel,  preceded  by  the 
same  clerk  of  the  chamber,  who  walks  with  the  sword  and 
the  hat  before  the  pontifical  cross.  If  the  person  for  whom 
these  presents  are  designed  happens  to  be  at  Rome,  he  must 
receive  them  from  the  pope’s  own  hand,  observing  to  kiss  both 
that  and  his  foot.  His  holiness  declares  to  him  that  the 
sword  denotes  the  power  of  our  Saviour,  and  the  victory 
which  he  has  gained  over  the  devil.  Whilst  the  sword  is 
girding  on,  his  holiness  addresses  the  person  so  honoured  as 
follows : — “ By  this  sword  we  declare  you  the  defender  of 
the  Holy  Apostolical  See,  and  of  the  pontifical  sovereignty;  the 
protector  of  the  Holy  See  against  the  enemies  of  the  faith, 
and  the  bulwark  of  the  Church.  May  your  arm,  by  the  vir- 
tue of  this  sword,  triumph  over  the  enemies  of  the  Holy  See, 
and  of  the  name  of  Christ  Jesus:  may  the  Holy  Ghost, 
represented  by  the  dove,  descend  on  your  head,  and  protect 
you  against  those  for  whom  God  prepares  his  judgments,  be- 
fore the  Holy  Roman  Catholic  Church,  and  the  Holy  See 
Apostolic,”  &c.  Such  is  the  formula  appointed  by  Sixtus  IV. 
for  this  ceremony. 

Sometimes  the  person  to  whom  the  pope  presents  the  conse- 
crated sword  is  invited  to  read  one  of  the  lessons  of  the  office; 
in  which  case,  a clerk  of  the  chamber  girds  him  with  the 
sword  over  the  surplice,  clothes  him  with  a white  chasuble, 
and  puts  the  hat  upon  his  head.  After  this,  the  master  of 
the  ceremonies  cpnducts  him  to  the  steps  of  the  throne  of  his 
holiness,  where  he  bows  to  the  altar,  and  then  to  the  pope ; and 
after  having  returned  the  consecrated  hat  to  the  master  of  the 
ceremonies,  he  draws  the  consecrated  sword  out  of  jhe  scabbard, 
touches  the  ground  with  the  point  of  it,  waves  it  thrice  aloft, 
and  after  having  brought  it  back  gently  over  the  left  arm,  puts 


The  Viaticum,  p.  365. 


Baptism  in  the  Roman  Catholic  Church,  p.  362. 


ROMAN  CATHOLIC  CHURCH. 


3Gl 


it  again  into  the  scabbard.  This  ceremony  being  concluded 
he  goes  to  the  desk,  and  sings  the  fifth  lesson  of  the  office, 
having  first  received  the  pope’s  blessing.  When  the  singing 
is  finished,  he  goes  and  kisses  the  feet  of  his  holiness ; which 
done,  his  sacerdotal  vestments  are  taken  off,  and  the  hat  is 
again  fixed  on  the  point  of  the  sword,  which  a gentleman 
holds  with  the  point  upwards  till  the  office  is  ended.  If  the 
person  for  whom  the  sword  is  consecrated,  should  not  be  pre- 
sent at  Rome,  or  is  not  able  to  read,  the  Romish  ceremonial 
ordains  that  a clerk  of  the  chamber  must  put  on  the  surplice, 
and  sing  at  the  desk  in  his  stead ; and  that  afterwards  (if  pre- 
sent) both  of  them  shall  go  and  kiss  the  feet  of  his  holiness. 

The  person  to  whom  the  sword  has  been  presented,  is  then 
conducted  back  to  his  house  in.  pomp,  by  the  nobility  of  the 
court  of  Rome.  The  sword  is  carried  before  him,  held  aloft, 
with  the  hat  fixed  on  the  point  of  it. 

SEC.  II. SACRAMENTS  OF  THE  ROMAN  CATHOLIC  CHURCH. 

The  Roman  Catholic  Church  acknowledges  seven  sacra- 
ments, which  number,  according  to  the  catechism 
of  the  Council  of  Trent,  is  established  by  the  Sacraments!^*' 
scriptures,  by  the  tradition  of  the  fathers,  and 
the  authority  of  councils. 

These  sacraments  are  accompanied  with  several  solemn 
and  public  ceremonies,  with  which  the  Church  has  thought  fit 
to  heighten  them,  notwithstanding  they  are  not  an  essential 
part  of  them,  since  they  can  subsist  without  them ; however, 
they  say  that  it  would  be  a sin  to  omit  them,  unless  in  cases  of 
necessity.  Hence  it  is  that  the  Council  of  Trent  has  pro- 
nounced anathema  against  those  who  say  that  the  ministers  of 
the  sacraments  may,  without  sin,  despise,  or  omit,  at  pleasure, 
the  several  ceremonies  received  in  the  Church.  “We  are  as- 
sured,” says  the  Cathechism  of  the  Council  of  Trent,  “ that 
these  ceremonies  give  us  a more  strict  idea  of,  and,  as  it  were, 
set  before  our  eyes  the  effects  which  result  from  these  sacra- 
ments, and  imprint  the  sanctity  which  attends  them  more 
strongly  on  the  minds  of  the  faithful.  They  raise  the  minds 
of  such  as  observe  them  religiously,  to  the  contemplation  of 
the  most  exalted  things.”  In  a word,  we  are  assured  that 
they  excite  and  increase  in  us  a true  faith  and  spirit  of  charity. 

The  sacrament  of  baptism  is  defined  by  the  church  as  one 
instituted  by  Jesus  Christ,  in  order  to  wash  away  original  sin, 
and  all  those  actual  ones  which  we  may  have  „ 
committed  ; to  communicate  to  mankind  the  spi- 
31 


362 


ROMAN  CATHOLIC  CHURCH. 


ritual  regeneration  and  the  grace  of  Jesus  Christ ; and  to 
unite  them  as  the  living  members  to  their  head. 

The  most  essential  part  of  the  ceremony  of  baptism  in  the 
Catholic  church  is  as  follows : — At  the  church-door  the  priest 
first  asks  the  godfather  and  godmother  what  child  they  present 
to  the  church  ? whether  or  no  they  are  its  true  godfather  and 
godmother  ? If  they  be  resolved  to  live  and  die  in  the  true 
Catholic  and  Apostolic  faith?  And  what  name  they  intend  to 
give  it  ? All  profane  names,  as  those  of  the  heathens  and  their 
gods,  must  be  rejected  ; nevertheless,  those  of  Hercules,  Han- 
nibal, Achilles,  Urania,  Diana,  &c.  are  common  enough.  A 
Catholic  priest  is  authorized  to  change  the  name  of  a child 
who  had  been  baptized  Abraham,  Isaac,  or  Jacob,  by  a Pro- 
testant minister.  After  the  usual  questions  have  been  asked, 
the  priest  makes  an  exhortation  to  the  godfather  and  godmo- 
ther, with  regard  to  the  devotion  which  ought  to  accompany 
the  whole  performance.  The  exhortation  being  ended,  the 
priest  continues  the  ceremony,  and  calling  the  child  by  the 
name  that  is  to  be  given  it,  asks  it  as  follows ; What  dost  thou 
demand  of  the  church  1 To  which  the  godfather  answers, 
Faith.  The  priest  adds.  What  is  the  fruit  of  faith  ? The 
godfather  answers.  Eternal  life.  The  priest  continues ; If 
you  are  desirous  of  obtaining  eternal  life,  keep  God’s  com- 
mandments  : Thou  shall  love  the  Lord  thy  God  with  all  thy 
heart,  <^c.  After  which  he  breathes  three  times  upon  the 
child’s  face,  but  must  observe  not  to  let  the  child  breathe  upon 
him ; and  at  the  same  time  says.  Come  out  of  this  child,  thou 
evil  spirit,  and  make  room  for  the  Holy  Ghost. 

0 This  being  done,  with  the  thumb  of  his  right  hand  he 
makes  a cross  on  the  child’s  forehead,  and  afterwards  another 
on  its  breast,  pronouncing  these  words ; Receive  the  sign  of 
the  cross  on  thy  forehead,  and  in  thine  heart,  iSfC.  Whereupon 
he  takes  off  his  cap,  repeats  a short  prayer,  and  laying  his 
hand  gently  on  the  child’s  head,  prays  for  him  a second  time. 
This  second  prayer  being  ended,  the  priest  blesses  the  salt  in 
case  it  was  not  blessed  before  ; which  being  done,  he  takes  a 
little  of  it,  puts  it  into  the  child’s  mouth,  pronouncing  these 
words  ; Receive  the  salt  of  vnsdom.  He  then  repeats  a third 
prayer ; after  which  he  puts  on  his  cap,  and  exorcises  the 
Prince  of  Darkness,  commanding  him  to  come  forth  out  of 
him  who  is  going  to  be  baptized,  &c.  At  the  end  of  the  ex- 
orcism, he  again  makes  the  sign  of  the  cross  on  the  child’s 
forehead,  lays  his  hand  on  its  head,  and  repeats  another 
prayer. 

After  this  fourth  prayer,  the  priest  lays  the  end  of  the  stole 


ROMAN  CATHOLIC  CHURCH. 


8G3 


upon  the  child,  and  taking  hold  of  his  swaddling  clothes  by 
one  corner,  he  brings  it  into  the  church ; the  godfather  and 
godmother  enter  at  the  same  time,  and  repeat  with  the  priest 
the  Apostle’s  Creed  and  the  Lord’s  Prayer  as  they  advance 
towards  the  font,  which  having  reached,  the  priest  exorcises 
the  devil  once  again,  and  after  the  exorcism  takes  the  saliva 
from  his  mouth,  with  the  thumb  of  his  right  hand ; with  this 
he  rubs  the  child’s  ears  and  nostrils,  and  as  he  touches  his 
right  ear,  repeats  a Hebrew  word,  which  signifies  Do  thou 
open;  the  same  which  Jesus  Christ  said  to  the  man  who 
was  born  deaf  and  dumb.  Lastly,  the  assistants  pull  off  its 
swaddling  clothes,  or  at  least  strip  it  below  the  shoulders ; du- 
ring which  the  priest  prepares  the  holy  oils,  &c. 

The  godfather  now  takes  the  child,  ready  stripped,  and 
holds  it  directly  over  the  font ; the  godmother  then  takes  it 
by  the  feet,  or  the  middle ; both  observing  to  turn  it  towards 
the  east : the  priest  now  asks  the  child,  “ Whether  he  re- 
nounces the  devil  and  all  his  works,  the  pomps,”  &c.  The 
godfather  answers  in  the  affirmative.  This  renunciation  used 
formerly  to  be  made  on  the  outside  of  the  church.  The  priest 
then  anoints  the  child  between  the  shoulders,  in  the  form  of  a 
cross,  and  after  that,  lays  aside  his  purple  stole,  and  puts  on  a 
white  one ; when  the  child  is  again  questioned  with  respect  to 
his  belief,  to  which  the  godfather  makes  suitable  answers  in 
his  name.  These  preliminaries  being  ended,  the  priest  takes 
some  of  the  baptismal  water,  which  he  pours  thrice  on  the 
child’s  head  in  the  form  of  a cross,  and  as  he  pours  it,  says, 
“ I baptize,”  &c.  taking  care  to  mention  one  of  the  persons  in 
the  Trinity  every  time  he  pours  it  on.  This  being  done,  he 
anoints  the  top  of  the  child’s  head  with  the  chrisma,  in  form 
of  a cross,  lays  a piece  of  white  linen  upon  its  head,  to  re- 
present the  white  garment  mentioned  in  Scripture,  and  puts  a 
lighted  taper  into  the  child’s  hand,  or  rather  into  that  of  the 
godfather.  Such  are  the  ceremonies  of  baptism,  which  the 
priest  concludes  with  an  exhortation ; but  if  the  child’s  life 
be  in  danger,  these  ceremonies  are  omitted,  upon  condition  that 
they  shall  be  observed  in  case  he  recovers  his  health ; but  if 
he  has  all  the  symptoms  of  death  upon  him,  the  midwife  bap- 
tizes the  child  without  delay. 

^ Adult  persons  must,  if  possible,  be  baptized  by  the  bishop 
himself;  and  the  most  proper  time  for  this  ceremony  is  Eas- 
ter, or  Whitsun-eve,  which  are  the  days  appointed  for  baptism 
by  the  ancient  church.  The  minister  who  baptizes,  and  the 
candidate  for  baptism,  must  both  be  fasting ; but,  there  is  but 
very  little  difference  between  the  ceremony  of  the  baptism  of 


364 


ROMAN  CATHOLIC  CHURCH. 


catechumens,  and  that  of  children.  The  priest  signs  the  cat- 
echumen several  times  with  the  sign  of  the  cross;  first  on  the 
forehead,  which  implies  that  he  must  take  upon  himself  the 
cross  of  Christ;  on  the  ears,  in  order  that  he  may  open  them 
to  the  divine  precepts  of  the  gospel ; on  the  eyes,  that  he  may 
see  the  light  of  God ; on  the  nostrils,  that  he  may  smell  the 
fragrant  odour  of  Christ;  on  the  mouth,  that  he  may  utter  the 
words  of  life ; on  the  breast,  that  he  may  believe ; on  the  naked 
shoulders,  to  the  end  that  he  may  bear  the  yoke  of  the  Lord. 
These  signs  of  the  cross  are  concluded  by  three  more,  which 
the  priest  makes  over  the  whole  person  of  the  catechumen. 

The  candidates  for  confirmation  must  be  fasting,  and  con- 
sequently receive  this  sacrament  in  the  morning,  because  it 
Confirmation  Id^ly  Ghost  de- 

scended on  the  apostles.  The  bishop,  before  he 
begins  the  confirmation,  proceeds  to  his  private  devotions, 
washes  his  hands,  and  puts  on  the  white  vestments ; after 
which,  he  turns  himself  about  to  the  candidates,  who  stand  in 
the  same  order  as  at  baptism,  viz.  the  boys  on  the  right,  and 
the  girls  on  the  left.  He  next  repeats  a prayer ; which  being 
done,  he  sits  down,  and  the  candidates  kneel  before  him.  If 
the  candidates  for  confirmation  are  very  numerous,  the  bishop 
stands  up,  and  the  candidates  stand  on  the  steps  of  the  chan- 
cel of  the  altar ; each  being  supported  under  the  arm  by  their 
godfathers.  The  bishop  now  asks  the  name  of  each  candi- 
date, and  has  them  registered,  after  which,  he  dips  the  thumb 
of  his  right  hand  into  the  chrisma,  and  therewith  makes  the 
sign  of  the  cross  upon  their  foreheads ; at  the  same  time  giving 
a gentle  blow  on  the  cheek  to  the  person  confirmed,  and  say- 
ing “ Peace  be  with  you.”  Immediately  after,  the  forehead 
of  the  person  confirmed  is  bound  with  a slip  of  linen  about 
the  breadth  of  two  fingers;  and  the  bishop  says  to  him,  “ I 
confirm  you  by  the  chrisma  of  salvation,  in  the  name  of  the 
Father,”  &c.  The  ceremony  ends  with  the  blessing  of  the 
persons  confirmed,  which  is  done  by  the  bishop,  who  makes 
the  sign  of  the  cross  upon  them. 

The  priest  is  the  sole  minister  empowered  to  consecrate  the 
Host,  and  the  rest  of  the  ministers  of  the  church  are  allowed 
only  to  prepare  the  things  necessary  for  this  sa- 

The  Eucha-  crament ; he  also  has  the  privilege  of  communi- 
eating  under  both  kinds,  that  is,  of  eating  the 
bread  and  drinking  the  wine;  whereas,  the  laity  communicate 
only  under  one,  viz.  the  bread ; and  it  is  said  that  this  custom 
was  introduced  in  order  to  prevent  certain  accidents,  which 
degraded  the  dignity  of  the  sacrament.  One  of  these  was, 


ROMAN  CATHOLIC  CHURCH. 


3G5 


the  overgrown  whiskers  and  beards  of  some  who  received  it, 
which,  as  they  sometimes  reached  into  the  cup  in  which  the 
blood  of  Jesus  Christ  was  contained,  might  by  that  means 
make  some  good  Christians  sick  at  the  stomach ! 

Every  Catholic  ought  to  communicate  at  Christmas,  Eas- 
ter, Whitsuntide,  and  Twelfth-tide;  but  every  good  one  should, 
besides  the  seasons  above-mentioned,  receive  the  sacrament  on 
Corpus  Christi-diOiY,  All-Saints,  the  Assumption  of  the  Blessed 
Virgin,  the  festival  of  his  patron,  and  the  anniversary  of  his 
baptism.  They  ought  to  receive,  fasting;  and  be  dressed  in 
such  a manner  as  best  suits  the  Christian  simplicity. 

The  priests  who  present  themselves  to  the  communion,  re- 
ceive the  sacrament  immediately  after  the  deacon  and  sub- 
deacon, before  any  other  person;  and  these  must  have  a white 
stole  over  the  surplice.  The  ministers  who  serve  at  the  altar, 
communicate  in  the  habits  of  their  respective  orders ; but  the 
acolytes  and  other  clerks  receive  the  Eucharist  in  their  sur- 
plices. After  this,  the  officiating  priest  goes  down  to  the  rails, 
in  order  to  administer  the  sacrament  to  the  laity ; observing 
to  begin  with  the  person  who  stands  first  on  the  epistle-side. 
He  makes  the  sign  of  the  cross  with  the  host  on  the  person 
that  is  to  receive,  observing  not  to  take  his  hand  away  till  such 
time  as  the  host  is  entirely  in  the  mouth  of  the  person  receiv- 
ing, We  shall  not  take  notice  of  the  prayers,  or  other  par- 
ticulars, mentioned  in  the  rituals. 

If,  in  administering  the  host,  or  consecrated  wafer,  the 
smallest  bit  of  it  should  happen  to  fall  on  the  ground,  it  must 
be  taken  up  in  the  most  respectful  manner,  and  the  place  on 
which  it  fell  must  be  covered,  for  fear  of  treading  upon  the 
least  particle  of  it : they  must  afterwards  scrape  the  floor,  and 
throw  the  shavings  into  the  sacristy,  and  wash  the  place  very 
clean  : if  it  should  happen  to  fall  upon  the  napkin,  or  the  veil, 
&c.  such  part  of  it  must  be  washed,  and  the  water  thrown  into 
the  sacristy ; if  it  fall  on  the  vestments  of  the  officiating  priest, 
the  part  must  be  observed,  and  afterwards  washed. 

The  blessed  sacrament  is  administered  as  a Yiaiicum,  or 
provision  for  a journey,  to  those  whose  life  is  in  danger.  The 
sick  person  must  receive  it  fasting,,  provided  he  Viati- 

can  do  so  with  safety ; and,  if  he  be  not  able  to  cum. 
swallow  the  whole  wafer,  a piece  of  it  may  be 
given  him,  and  afterwards  some  liquid ; but  the  host  must  not 
be  dipped  in  any  liquid  beforehand  on  pretence  that  the  sick 
person  will  be  the  better  able  to  swallow  it. 

In  case  the  sick  person  throws  up  the  wafer,  and  that  the 
particles  of  it  plainly  appear,  they  must  be  put  into  a clean 
3P 


366 


ROMAN  CATHOLIC  CHURCH. 


vessel,  and  carried  to  the  church,  and  there  deposited  in  some 
holy  and  decent  place,  “ till  such  time  as  they  are  corrupted, 
after  which  they  shall  be  cast  into  the  Sacrarium,  or  Piscina; 
but  if  the  pieces  are  not  to  be  distinguished,  what  he  has 
vomited  up  must  be  wiped  with  pieces  of  tow,  and  these 
must  afterwards  be  burnt,  and  the  ashes  thrown  into  the 
Sacra ry.”  The  priest  must  take  care  not  to  give  those  the 
viaticum  who  are  troubled  with  a continual  coughing,  or  are 
not  able  to  swallow  or  consume  the  host,  for  fear  of  any  acci- 
dent unsuitable  to  the  dignity  of  the  sacrament. 

Whenever  the  viaticum  is  to  be  carried  to  any  place,  care 
must  be  taken  to  make  the  chamber  in  which  the  sick  person 
lies,  very  clean  ; and  also  all  those  parts  of  the  house  through 
which  the  host  is  to  pass ; and  they  should  likewise  be  strewed 
with  flowers  and  odoriferous  herbs.  The  host  must  be  laid 
on  a table  very  neatly  covered,  on  which  two  candlesticks, 
with  two  lighted  tapers  in  them,  shall  be  set ; also  a drinking 
glass ; a vessel  full  of  wine  or  water  to  purify  or  wash  the 
fingers,  and  a white  cloth  to  lay  before  the  sick  person.  In 
case  the  viaticum  be  carried  in  public,  as  is  the  custom  in  Ro- 
man Catholic  countries,  the  rector  gives  notice  to  his  parish- 
ioners by  ringing  a bell,  to  prepare  themselves  to  accompany 
the  blessed  sacrament  with  tapers  and  torches ; to  support  the 
canopy,  or  give  some  other  exterior  marks  of  their  devotion 
and  respect.  Being  assembled,  the  priest  washes  his  hands, 
as  is  usual  in  the  celebration  of  the  divine  mysteries,  and  of 
such  ceremonies  as  are  performed  by  him  in  blessings,  conse- 
crations, &c.  He  then  puts  on  the  surplice,  the  stole,  the 
chasuble,  and  goes  up  to  the  altar,  accompanied  or  followed 
by  other  priests  or  clerks.  Here  he  falls  upon  his  knees,  re- 
peats a private  prayer;  and  afterwards  rising  up,  puts  a white 
scarf  about  his  neck,  spreads  the  corporal  on  the  altar,  opens 
the  tabernacle,  kneels  down  a second  time  at  taking  out  the 
ciborium  or  pix,  which  he  lays  upon  the  corporal  ; kneels  a 
third  time  when  he  has  opened  it ; and  after  having  viewed 
the  host,  covers  it  with  its  little  oval  lid,  and  takes  it  in  both 
his  hands,  which  are  folded  in  the  ends  of  the  scarf,  that  is 
about  his  neck.  He  then  goes  under  the  canopy,  and  a clerk, 
with  a lighted  lantern  in  his  hand,  walks  foremost ; and  two 
other  clerks,  the  one  holding  the  holy  water,  the  corporals, 
and  the  purificatories ; and  the  other  the  ritual  and  a little  bell, 
march  immediately  after  him.  Next  come  those  who  carry 
the  torches ; and  lastly  the  priest  walking  under  the  canopy, 
and  carrying  the  host  raised  as  high  as  his  breast.  If  the 
priest  carry  the  viaticum  to  a considerable  distance,  the  host 


ROMAN  CATHOLIC  CHURCH. 


. 307 


must  be  put  in  a little  silver  box  or  pix,  enclosed  in  a stuff 
purse,  and  hung  about  his  neck. 

The  priest,  on  coming  into  the  sick  man’s  apartment,  bids 
peace  to  the  house,  and  goes  towards  the  table,  on  which  he 
spreads  the  corporal,  in  order  to  set  the  pix,  or  ciborium,  upon 
it.  This  being  done,  he,  and  every  person  present,  Avorship 
the  host ; he  then  sprinkles  the  sick  person,  and  also  the  room ; 
during  which  anthems  are  sung  and  prayers  are  repeated 
suitable  to  the  occasion.  After  this,  he  opens  the  ciborium, 
takes  out  a consecrated  wafer  with  the  thumb  and  fore-finger 
of  his  right-hand,  observing  to  hold  it  a little  aloft  over  the 
top  of  the  ciborium,  which  he  holds  in  his  left  hand,  and  turn- 
ing about,  advances  towards  the  sick  man,  in  order  to  adminis- 
ter the  sacrament  to  him. 

The  communion  being  ended,  the  priest  places  the  ciborium 
upon  the  table,  observing  to  make  a genuflexion  at  the  same 
time;  and  afterwards  rubs  his  finger  and  thumb,  with  which 
he  took  up  the  host,  upon  the  brim  of  the  ciborium,  so  that  if 
any  little  piece  of  the  wafer  should  happen  to  stick  to  it,  he 
may  shake  it  into  it.  He  afterwards  shuts  the  ciborium,  and 
covers  it  with  a little  veil,  kneeling  at  the  same  time ; then  he 
washes  the  finger  and  thumb,  which  touched  the  host,  with 
wine  and  water,  presented  him  by  those  of  the  house. 

This  act  of  devotion  concludes  with  prayers  and  exhorta- 
tions. If  any  consecrated  wafers  be  left  in  the  pix,  or  ciborium, 
the  priest,  after  having  blessed  the  sick  person,  returns  to  the 
church,  attended  by  the  same  persons  who  accompanied  him 
to  the  sick  man’s  house.  Being  come  into  the  church,  he  pro- 
nounces the  indulgences  granted  by  the  sovereign  pontiffs 
and  the  bishop  of  the  diocese,  and  gives  them  his  blessing ; 
but  in  case  there  are  no  more  Avafers  in  the  pix,  the  priest  re- 
turns Avithout  any  formality,  after  having  repeated  the  prayers 
used  after  the  communion  of  the  sick.  If  the  sick  person  be  just 
expiring,  the  priest  omits  all  the  prayers,  &c.  and  in  giving 
him  the  viaticum,  repeats  two  or  three  words  only. 

When  the  viaticum  is  given  to  a priest,  he  ought  to  have  a 
surplice  on,  and  over  it  a Avhite  stole,  disposed  crosswise  over 
his  breast. 

If  a priest  be  obliged  to  carry  the  viaticum  to  any  person  in- 
fected Avith  the  plague,  he  must  go  Avithin  nine  or  ten  paces  of 
the  house,  taking  care  to  stand  in  such  a manner  that  the 
Avmd  may  be  at  his  back.  He  now  incloses  the  consecrated 
wafer  between  two  common  ones;  and  after  having  wrapped 
up  the  whole  in  a sheet  of  white  paper,  lays  it  on  the  ground 
at  a reasonable  distance  from  the  ]»lace  infected,  and  covers  it 


3G8 


ROMAN  CATHOLIC  CHURCH. 


with  a stone,  in  order  to  secure  it  from  the  wind  and  rain. 
This  being  done,  the  priest  draws  back,  and  the  sick  person 
or  his  attendant,  comes  and  takes  up  the  wafers,  being  instruct- 
ed by  the  priest,  which  is  the  consecrated  Host.  The  priest 
then-  says  the  prayers,  and  performs  the  ceremonies,  which 
are  usually  repeated,  both  before  and  after  the  communion. 

The  like  precaution  is  observed  in  giving  extreme  unction 
to  persons  infected  with  the  plague.  They  take  a long  wand 
or  rod,  at  the  end  of  which  a piece  of  tow  or  cotton,  dipped  in 
the  holy  oil,  is  fixed,  with  which  the  sick  person  is  anointed 
once,  and  with  the  usual  words.  After  this,  they  run  the  end 
of  the  wand  and  the  cotton  into  a fire  purposely  prepared  in  a 
chafing-dish. 

The  bishops  have  power  to  absolve  sinners,  throughout  the 
whole  extent  of  their  dioceses,  and  rectors  in  their  parishes. 

Confession  Other  priests  and  monks  must  have  an  express 
and  Penance,  approbation  from  the  bishop,  before  they  are  al- 
lowed to  hear  confession.  However,  there  are 
certain  cases  reserved  to  the  pope,  the  bishops,  and  their  peni- 
tentiaries. 

Fasting,  prayers,  alms,  abstinence  from  such  pleasures  and 
things  as  we  chiefly  delight  in,  are  the  general  conditions  of 
penance.  There  are  others  of  a more  particular  kind;  as,  to 
repeat  a certain  number  of  Ave-Maria’s,  Pater-Nosters,  and 
Credos ; to  kneel,  or  salute  the  host  a stated  number  of  times ; 
to  give  one’s-self  a certain  number  of  stripes ; to  wear  a hair 
shirt,  or  a girdle  made  of  horse-hair,  &c,  next  to  the  skin.  It 
would  be  endless,  however,  to  enter  into  a farther  detail  of  such 
particulars.  Those  who  cannot  hit  upon  austerities  severe 
enough  for  their  purpose,  will  meet  with  sufficient  instructions 
in  the  Lives  of  the  Saints,  and  the  Golden  Legend, 

The  confessor  must  have  a surplice  over  his  cassock,  with 
a purple  stole,  and  square  cap ; he  must  hear  confession  in  the 
church,  and  at  that  part  of  it  which  is  the  most  distant  from 
the  high  altar,  i.  e.  at  the  bottom  of  the  nave,  being  the  most 
exposed  to  the  view  of  the  people,  in  the  confessional,  or  con- 
fession-chair, which  is  the  tribunal  of  penance.  The  confes- 
sional must  be  open  before,  and  have  one  or  two  lattice-win- 
dovvs  in  it.  Opposite  to  the  penitent  is  placed  an  image  of  the 
crucifix,  or  some  mystery  of  the  passion.  Confession  must  be 
made  in  the  day-time,  and,  if  possible,  when  there  are  people 
in  the  church.  As  soon  as  the  penitent  is  come  up  to  the  con- 
fessional, he  must  make  the  sign  of  the  cross,  and  ask  the 
confessor’s  blessing. 

The  confessor  must  then  be  seated,  his  body  upright,  his 


ROMAN  CATHOLIC  CHURCH. 


369 


cap  on  his  head,  his  face  covered,  and  his  ear  stooped  towards 
the  penitent.  The  penitent  should  be  generally  kneeling,  and 
his  or  her  hands  clasped.  Women  and  young  maidens  must 
not  come  to  confession  with  their  breasts  bare,  or  their  arms 
uncovered. 

Confession  being  ended,  the  confessor  uncovers  himself,  in 
order  to  absolve  the  penitent ; and,  accordingly,  he  recom- 
mends him  to  the  divine  mercy,  stretches  out  his  right  hand 
towards  him,  begging  God  to  remit  his  sins ; after  which  he 
puts  on  his  square  cap,  gives  him  the  absolution  in  the  name 
of  Christ  Jesus,  and  adds,  holding  his  right  hand  always 
lifted  up  towards  the  penitent,  that  he  absolves  him,  by  Christ’s 
authority,  in  the  naine  of  the  Father,  cf-c.  He  then  takes  off 
his  cap  a second  time,  and  prays  to  God  that  “ Our  Saviour’s 
passion,  the  merits  of  the  Holy  Virgin,  and  of  all  the  saints, 
may  conspire  to  remit  the  penitent’s  sins.” 

When  the  penitent  has  completed  the  penance  enjoined  him, 
he  returns  to  the  bishop  or  his  penitentiary,  with  ai> 

a certificate  signed  by  the  rector,  to  prove  that  solution, 
he  has  fulfilled  it ; after  which  they  proceed  to 
his  reconciliation  with  the  Church.  This  reconciliation  was 
formerly  performed  on  holy  Thursday.  But  whether  it  hap- 
pen on  this  or  any  other  day  of  public  worship,  the  penitent 
must  come  to  the  church-door,  on  the  day  appointed  him  for 
receiving  absolution.  The  Roman  pontifical  enjoins,  that  he 
shall  be  there  upon  his  knees,  with  an  unlighted  taper  in  his 
hand.  He  must  likewise  be  in  a plain  and  ordinary  dress, 
without  his  weapons,  if  he  be  a soldier,  and  bare-headed ; in 
an  humble  and  contrite  manner,  and  with  a dejected  countenance : 
women  must  be  veiled.  Immediately  before  the  parochial 
mass,  the  priest,  clothed  in  his  albe,  or  surplice,  and  the  pur- 
ple stole,  shall  give  the  people  notice  that  the  penitent  or  peni- 
tents, are  going  to  be  reconciled  to  the  Church.  He  then  shall 
exhort  the  congregation  to  pray  for  them ; shall  fall  prostrate 
before  the  altar,  and  pronounce  some  prayers,  which  are  an- 
swered by  the  congregation.  These  prayers  are  composed  of 
passages  from  the  scriptures,  and  selected  by  the  church.  The 
prayers  being  ended,  the  priest  goes  to  the  church-door,  and 
makes  a pretty  long  exhortation  to  the  penitents;  which  being 
done,  he  takes  them  by  the  hand  and  leads  them  into  the  church. 
But  in  case  they  have  been  excommunicated,  he  then,  before 
he  re-unitgs  them  to  the  body  of  the  faithful,  sits  down,  puts 
on  his  cap,  and  repeats  the  Miserere ; the  penitent  being  at 
his  feet,  the  congregation  upon  their  knee.s,  and  the  clergy 
standing.  At  every  verse  of  the  Miserere,  the  priest  strikes 


370 


Ro:^AN  catholic  church. 


the  excommunicated  penitent  on  the  shoulder,  with  a little 
stick,  or  whip  made  of  chords.  The  Roman  ritual  and  the 
pontifical  ordain,  that  the  penitent  who  is  absolved  in  this  man- 
ner shall  be  stripped  to  his  shirt,  as  low  as  his  shoulders.  The 
priest  then  asks  the  penitent  the  occasion  of  his  coming  hither, 
and  after  that  says  to  him.  Receive  the  sign  of  the  cross  of 
Christ  and  Christianity^  which  thou  hadst  home  before^  hut 
renounced  by  the  error  into  which  thou  didst  unhayfily  fall. 
This  ceremony,  as  all  the  preceding,  must  be  followed  by  some 
prayers ; and  afterwards  the  litanies  are  to  be  sung,  the  people 
being  upon  their  knees. 

The  rituals  define  extreme  unction  to  be  a sacrament  that 
gives  all  such  Christians  as  are  afflicted  with  any  dangerous  fit 
of  sickness,  a final  remission  of  their  remaining 
Uncdorf*^^  sins,  inspires  them  with  grace  to  suffer  with  pa- 
tience the  pains  and  troubles  of  their  infirmity, 
endues  them  with  strength  sufficient  to  die  the  death  of  the 
righteous,  and  restores  them  to  health,  provided  it  be  for  the 
good  of  their  souls.  Thus  the  Catholic  Church  makes  ex- 
treme unction  a sacrament,  the  indispensable  necessity  of  which 
is  apparent  in  the  above  definition. 

The  form  of  the  sacrament  of  extreme  unction  consists  in 
these  words ; “ May  God  by  his  holy  anointing,  and  his  most 
pious  mercy,  grant  you  the  pardon  of  all  the  sins  you  may  have 
committed.”  The  priest  pronounces  this  form  of  words  while 
he  is  anointing  those  parts  of  the  body  which  are  proper  for 
it,  because  they  have  been  the  occasion,  or  served  as  so  many 
instruments  for  sin,  whereof  to  use  the  words  of  Alet’s  Ritual, 
this  sacrament  purges  the  dregs,  i.  e.  those  sins  which  we  have 
not  been  careful  enough  to  repent  of  This  sacrament  therefore, 
compensates  for  the  defects  of  past  repentance. 

The  priest  is  the  only  minister  of  this  sacrament,  which  is 
administered  to  none  but  those  who  are  afflicted  with  some 
mortal  disease,  or  those  who  have  arrived  at  a very  advanced 
age,  and  are  likewise  extremely  infirm.  But  extreme  unction 
is  not  administered  to  criminals  condemned  to  die ; and  the 
reason  given  for  this  is,  that  the  criminal  is  not  in  a state  of 
death,  either  by  disease  or  any  other  infirmity.  Extreme 
unction  is  likewise  rehised  to  those  who  are  impenitent,  and 
in  case  a sick  person  dies  while  he  is  anointing,  the  cere- 
mony must  immediately  be  discontinued. 

As  the  dissolution  of  the  sick  person  approaches^ the  priest 
must  get  ready  seven  balls  of  cotton,  to  wipe  those  parts  which 
are  to  be  anointed  with  the  holy  oil,  some  crumbs  of  bread  to 
rub  his  fingers  with,  water  to  wash  them,  a napkin  to  wipe 


ROMAN  CATHOLIC  CHURCH. 


371 


them,  and  a taper  to  light  him  during  the  ceremony.  Before 
he  goes  to  the  sick  person,  he  must  sanctify  himself  by  prayer: 
after  which  he  must  wash  his  hands,  put  on  a surplice,  and 
the  purple  stole ; he  must  take  the  vessel  in  which  the  holy 
olfs  are  contained,  covered  with  a purple  veil,  or  shut  up  in  a 
bag  of  the  same  colour,  and  carry  it  in  such  a manner  as  not 
to  let  the  oil  run  out.  If  he  go  a great  distance  oft^  he  need 
not  put  on  his  surplice  and  his  stole  till  he  come  to  the  door  of 
the  sick  person,  and  in  that  case,  he  must  carry  the  vessel  of 
oils  in  a purse,  and  hang  it  about  his  neck,  in  the  same  man- 
ner as  the  viaticum  is  sometimes  carried  to  the  sick.  The  priest 
must  be  attended  by  the  clerk, who  must  carry  the  cross  without 
a staff,  the  vessel  of  holy  water,  the  sprinkler,  and  the  ritual. 
They  must  not  ring  the  little  bell  by  the  way,  but  the  priest 
must  offer  up  some  prayers,  with  a low  voice,  in  favour  of  the  sick. 

On  entering  into  the  sick  person’s  apartment,  he  repeats  the 
ordinary  form  of  words.  Pax  huic  domui,  et  omnibus  hahitanti- 
bus  in  ea, — i.  e.  Peace  be  to  this  house,  cfc.  After  having  ta- 
ken off  his  cap,  and  set  the  vessels  of  the  holy  oils  upon  the 
table,  he  gives  the  sick  person,  the  cross  to  kiss;  afterwards 
takes  the  sprinkler,  sprinkles  the  sick  person,  the  apartment, 
and  the  assistants,  with  holy  water  in  form  of  a cross,  at  the  same 
time  repeating  the  anthem,  Asperges  me,  cfc.  He  tells  the  sick 
person,  by  way  of  exhortation,  that  he  would  commit  the  utmost 
sacrilege,  in  case  he  presumed  to  receive  extreme  unction  with- 
out having  first  settled  his  conscience ; but  in  case  he  is  speech- 
less, and  is  not  sensible,  the  priest  exhorts  him  to  the  best  of 
his  power : which  exhortation  must  certainly  have  a wonder- 
ful efficacy  after  the  sick  person  has  lost  his  senses.  If  the 
sick  person  discovers  any  tokens  of  contrition,  the  priest  shall 
pronounce  absolution,  which  must  be  followed  by  an  exhort- 
ation, and  that,  by  a prayer.  But  before  absolution,  the  sick 
person  must  either  repeat  the  Confiteor  himself,  or,  in  case 
he  be  not  able  to  do  it,  the  clerk  must  pronounce  it  for  him. 
The  priest  must  then  add  for  the  sick  person  the  Miser eatur 
tui,  i.  e.  May  the  Lord  have  pity  on  thee,  S^c.  Before  he  be- 
gins to  perform  the  ceremony  of  extreme  unction,  all  the  per- 
sons present  must  fall  down  upon  their  knees,  and  whilst  the 
anointing  is  performed,  they  must  repeat  the  penitential  psalms 
and  litanies  for  the  sake  of  his  soul. 

The  anointing  is  performed  in  this  manner : the  priest  dips 
he  thumb  of  his  right  hand  into  the  oils  of  the  infirm ; he 
moints  in  the  form  of  a cross,  and  pronounces  some  words 
suitable  to  the  anointing  of  each  part ; whilst  the  clerk  lights 
lim  with  a consecrated  taper,  and  holds  a basin  in  a dish,  in 


372 


ROMAN  CATHOLIC  CHURCH. 


which  the  pieces  of  cotton  are  laid.  The  priest  begins  by 
anointing  the  right  eye,  observing  that  the  eye-lid  is  shut ; he 
next  anoints  the  left-eye,  and  in  the  mean  while  repeats  these 
words  : May  God  by  this  holy  anointing,  and  by  his  most  pi- 
ous mercy,  pardon  you  the  sins  you  have  committed  by  the  eyes. 
If  the  priest  be  accompanied  by  a clergyman  who  is  in  holy 
orders,  he  must  wipe  the  part  which  has  been  anointed,  other- 
wise the  priest  must  wipe  it  himself.  The  eyes  being  anoint- 
ed ho  proceeds  to  the  ears,  observing  to  repeat  the  proper  form 
of  words.  After  the  ears,  he  anoints  the  nostrils,  but  not  the 
tip  of  the  nose.  He  afterwards  proceeds  to  the  mouth  and 
anoints  the  lips,  the  mouth  being  shut.  He  anoints  the  hands 
in  the  manner  above-mentioned;  then  he  proceeds  to  the  soles 
of  the  feet,  and  afterwards  advances  upwards  to  the  reins,  but 
this  for  men  only ; nor  are  they  anointed  in  this  part,  but  when 
they  can  be  easily  turned  in  their  beds,  or  be  laid  down  in  them 
without  danger.  The  anointing  being  ended,  the  priest  rubs 
those  fingers  which  have  touched  the  oil,  and  afterwards  wash- 
es his  hands.  The  crumbs  of  bread  with  which  he  rubbed  his 
fingers,  and  the  water  with  which  he  washed  them,  must  be 
thrown  into  the  fire.  The  pieces  of  cotton  that  have  been  em- 
ployed in  anointing,  are  carried  into  the  church,  where  they 
are  burnt,  and  the  ashes  are  thrown  into  the  sacrarium. 

The  anointing  being  ended,  the  priest  repeats  some  prayers, 
which  are  followed  by  an  exhortation  to  the  sick  ; after  which 
the  priest  goes  away,  leaving  a crucifix  with  the  sick  person, 
in  order  that  the  representation  of  his  dying  Saviour  may  ad- 
minister seme  consolation  to  him. 

When  the  sick  person  has  expired,  the  priest,  standing  un- 
covered, says  a response,  in  which  the  saints  and  angels  are 
invoked  to  assist  the  soul  of  the  deceased : he 
afterwards  repeats  a prayer.  At  the  same  time 
Funerals.  orders  are  sent  to  toll  the  bell,  to  give  notice  of 
the  sick  person’s  death,  by  which  every  one  is 
reminded  to  pray  for  his  soul. 

Then  the  priest  withdraws ; and  the  corpse  is  thus  put  in 
order.  They  wash  some  parts  of  it,  close  its  eyes  and  mouth, 
according  to  the  ancient  practice;  and,  wrapping  it  in  a 
shroud,  or  leaving  it  with  the  clothes  on,  as  in  Italy,  they  lay 
it  in  a decent  place,  observing  to  put  a little  crucifix  in  its 
hands,  which  must  lie  upon  its  breast ; sometimes  the  hands  are 
laid  cross-wise.  A vessel  full  of  holy  water,  and  a sprinkler, 
must  be  placed  at  its  feet,  in  order  that  those,  who  come  to  pay 
him  their  last  respects,  may  sprinkle  both  themselves  and  the 
corpse  with  holy  water.  In  the  meantime  some  clergyman 


Reconciliatioa  of  a heretic,  p.  369. 


’"xcommunication  with  unlighted  tapers,  p.  368. 


ROMAN  CATHOLIC  CHURCH. 


373 


must  stay  by  the  corpse,  and  pray  for  the  deceased,  till  such 
time  as  he  is  laid  in  the  earth.  If  the  deceased  was  a priest, 
or  of  any  other  order  in  the  Church,  he  must  have  the  tonsure 
according  to  his  order,  and  his  square  cap  with  a little  cross 
on  his  breast. 

It  was  anciently  the  custom,  as  soon  as  any  person  died,  to 
send  for  some  clergyman,  who  always  spent  the  night  with 
the  relations  of  the  deceased,  and  discoursed  with  them  about 
the  word  of  God,  for  their  instruction.  They  used  to  sing- 
psalms  by  anthems  or  verses,  the  one  answering  the  other. 
They  also  recommended  the  soul  of  the  deceased  to  God,  and 
besought  him  to  preserve  it  from  hell,  &c. 

Priests  and  ecclesiastics,  after  their  decease,  are  all  clothed 
in  habits  suitable  to  their  respective  ranks ; and  the  corpse  of 
a clergym^Pis  carried  to  the  grave  by  the  clergy  only,  in  the 
same  manner  as  that  of  a layman  is  carried  by  the  laity.  Ec- 
clesiastics do  not  put  on  mourning  for  their  relations,  nor  ac- 
company them  to  the  grave  in  the  same  order  with  lay-rela- 
tions, but  walk  with  the  rest  of  the  clergy  in  their  sacerdotal 
vestments. 

Church-yards  being  the  places  generally  used  for  the  in- 
terment of  the  dead,  the  bishop  blesses  them  solemnly  in  the 
manner  following.  The  eve  before  the  day  on 
which  the  blessing  is  to  be  performed,  a wooden 
cross,  of  the  height  of  a man,  must  be  set  up  in  ciuu-ch  yards, 
the  middle  of  the  church-yard,  and  four  smaller 
ones  are  to  be  set  up  at  the  corners.  Before  the  cross  a piece 
of  wood  must  be  placed,  about  sixteen  inches  high,  on  which 
wood  three  tapers  are  placed,  when  the  blessing  is  performed. 
The  next  morning,  before  the  ceremony  begins,  a carpet  must 
be  spread  in  the  church-yard  near  the  cross ; and  the  several 
things  necessary  for  the  blessing  of  the  place  must  be  got  ready ; 
viz.  holy  water,  the  thuribles,  tapers,  &c.  Then,  the  priest 
•being  clothed  in  his  sacerdotal  vestments,  comes  out  of  the  sa- 
cristy in  procession,  attended  by  an  exorcist,  or  acolyte,  carry- 
ing the  holy  water ; another  with  the  thurible ; two  clerks, 
carrying  the  ritual,  and  three  tapers,  made  of  white  wax ; and 
the  whole  choir,  walking  two  and  two,  with  the  officiating 
priest  in  the  rear. 

Having  arrived  at  the  church-)mrd,  they  range  themselves 
round  the  cross,  or  crosses,  and  the  officiating  priest  makes  a 
short  discourse  to  the  assistants,  on  the  holiness,  the  privileges, 
and  immunities  of  church-yards.  After  this,  three  tapers  are 
lighted  up  before  the  cross  which  stands  in  the  middle ; and 
if  there  be  one  at  each  angle  of  the  church-yard,  three  are 


374 


ROMAN  CATHOLIC  CHURCH. 


lighted  up  before  these  also.  The  oiliciating  priest  now  rises, 
repeats  a prayer,  which  is  followed  by  the  chanting  of  the 
litanies ; and  at  the  repeating  of  these  words,  We  beseech  thee 
to  purify  and  bless  this  church-yard,  he  makes  the  sign  of 
the  cross.  He  does  the  same  a second  time,  when  he  repeats 
them  for  the  sanctification  of  the  church-yard  ; and  a third,  in 
repeating  them  for  the  consecration.  The  litanies  being  end- 
ed, the  officiating  priest  sprinkles  the  middle  cross  with  holy 
water  ; and  whilst  an  anthem  and  the  Miserere  are  sung,  he 
goes  round  the  church- yard,  and  sprinkles  it  with  holy  water. 
He  afterwards  takes  one  of  the  lighted  tapers,  which  stood  at 
the  foot  of  the  cross,  and  sets  it  on  the  top  of  it,  and  then  takes 
the  other  two,  and  sets  them  on  the  two  arms  of  the  cross.  At 
last,  the  whole  ceremony  ends  with  incensing  aiffi  sprinkling 
the  crosses  thrice  with  holy  water. 

The  common  custom  among  Roman  Catholics,  is  to  keep 
a corpse  four  and  twenty  hours  above  ground ; but  in  some 
countries,  it  is  kept  five  or  six  days,  particularly 
emonks  ^ Holland,  where  it  is  often  kept  seven.  The 

ceremonies  ordained  by  the  rituals  to  those  who 
are  allowed  Christian  burial,  vary  in  certain  circumstances; 
but  in  general,  when  the  time  is  come  for  the  corpse  to  be 
carried  to  church,  notice  thereof  must  be  given  by  the  tolling 
of  a bell  to  the  priests,  and  other  clergymen,  whose  province 
it  is  to  assist  at  the  funeral,  to  assemble  in  proper  order, 
clothed  in  their  sacerdotal  vestments,  in  the  church  where 
they  are  to  pray.  After  this,  the  rector  puts  his  black  stole 
and  chasuble  over  his  surplice,  and  they  all  set  out  to  the 
house  where  the  corpse  lies;  the  exorcist  carrying  the  holy 
water,  walks  first ; next  the  cross-bearer  ; afterwards  the  rest 
of  the  clergy  ; and  last  of  all  the  officiating  priest.  The 
corpse  of  the  deceased  must  be  either  laid  out  at  the  street- 
door,  or  in  some  apartment  near  it,  with  his  feet  turned 
towards  the  street  ; the  coffin  being  surrounded  with  four  or 
six  lighted  tapers  of  yellow  wax,  in  as  many  large  candlesticks. 

When  the  clergy  are  come  to  the  house  where  the  corpse 
lies,  the  cross-bearer  plants  himself,  if  possible,  at  the  head  of 
it;  the  officiating  priest  over-against  him,  at  the  feet;  the 
person  who  carries  the  holy  water,  a little  behind  the  offici- 
ating priest,  at  his  right  hand,  and  the  other  persons  of  the 
choir  range  themselves  on  each  side,  observing  to  stand  nearer 
or  farther  off  from  the  officiating  priest,  in  proportion  to  their 
rank  or  superiority  in  the  Church.  Every  thing  must  be 
ordered  in  this  manner,  provided  there  be  room  for  it ; for  it 
often  happens,  that  the  cross  stands  at  the  door,  on  that  side 


ROMAN  CATHOLIC  CHURCH. 


375 


where  the  funeral  is  to  go,  and  that  the  choir  are  obliged  to 
range  themselves  on  each  side,  in  order  to  leave  room  for  the 
officiating  priest  in  the  middle.  During  this  interval,  the 
tapers  and  torches  of  yellow  wax  are  lighted,  and  given  to 
those  who  are  appointed  to  carry  them. 

The  officiating  priest,  now  standing  before  the  cross,  with 
his  face  turned  towards  the  body,  the  assistant  who  carries 
the  holy  Avater,  presents  him  with  the  sprinkler,  with  which 
the  priest  sprinkles  the  corpse  thrice,  without  saying  a word. 

Then  follow  certain  other  ceremonies,  after  which  the  corpse 
is  carried  to  the  church  where  the  service  for  the  dead  is  read, 
and  also  mass,  if  the  time  will  permit. 

Prayers  now  follow,  the  corpse  is  again  sprinkled,  after 
which  it  is  carried  to  the  grave  in  the  same  manner  in  which 
it  was  carried  to  the  church. 

Being  come  to  the  grave,  the  whole  company  pull  off  their 
hats,  and  draw  up  in  much  the  same  order  as  at  church. 
The  bearers  lay  the  corpse  near  the  grave,  with  its  feet  turned 
towards  the  east,  it  being  affirmed  that  Jesus  Christ  was 
buried  in  that  manner.  If  the  corpse  be  buried  in  the  church, 
its  feet  must  be  turned  towards  the  altar  ; but  those  of  priests 
must  have  their  heads  turned  in  a contrary  direction. 

After  the  body  has  been  laid  on  the  brink  of  the  grave,  the 
officiating  priest  blesses  it  by  a prayer,  in  which  he  makes  the 
general  commemoration  of  the  dead  who  have  been  interred 
therein.  The  prayer  being  ended,  he  again  sprinkles  and 
incenses  the  body,  and  also  the  graA^e  thrice.  He  afterwards 
begins  this  anthem.  Ego  sum  Resurrectio,  &c.  I am  the  resur- 
rection and  the  life,  &c.,  and  concludes  with  the  Requiem. 
Then  the  officiating  priest  performs  a third  time  the  triple 
sprinkling  of  the  corpse  with  holy  water,  but  does  not  incense 
it;  which  is  followed  by  another  prayer,  with  the  anthem.  Si 
iniquitates,  and  the  De  profundis.  The  body  being  laid  in 
the  grave,  the  relations  and  friends  of  the  deceased  come,  be- 
fore the  earth  is  thrown  into  it,  and  sprinkle  it  with  holy 
water,  in  their  turns.  When  the  grave  has  been  filled  up,  the 
company  condole  with  the  relations  of  the  deceased,  and  they 
all  return  to  the  church,  where,  after  the  mass  for  the  deceased 
is  ended,  the  funeral-sermon  is  preached. 

Sometimes  the  funeral  happens  in  a season  when  mass  can- 
not be  said  ; in  Avhich  case,  the  ceremony  is  performed  Avith 
much  greater  simplicity  ; for  then  the  corpse  is  only  sprinkled 
and  incensed  by  a priest  clothed  in  his  black  chasuble,  and 
accompanied  with  two  clerks,  the  one  carrying  the  cross,  and 
the  other  the  sprinkler  and  the  thurible. 


ROMAN  CATHOLIC  CHURCH. 


370 

Independently  of  the  age  requisite  for  marriage,  the  liberty 
of  contracting  so  solemn  an  engagement,  and  the  publication 
.of  the  bans,  the  rituals  require  further,  “ That 
of  Marria^r^  the  persons  to  be  joined  together  in  matrimony, 
shall  be  sufficiently  instructed  in  the  Christian 
doctrine  ; that  they  should  know  the  nature  of  the  sacrament 
of  marriage,  its  ends,  and  obligations  ; and  that  they  should 
first  confess  themselves,  and  receive  the  sacrament,  before  they 
join  themselves  together  for  ever.” 

W hen  the  priest  in  his  proper  vestments  goes  to  the  altar, 
he  is  preceded  by  one  or  two  clerks  in  their  surplices,  carry- 
ing the  holy  water-pot,  the  sprinkler,  the  ritual,  and  a little 
basin,  in  which  to  put  the  ring  when  it  is  to  be  blessed.  Afler 
he  has  said  the  usual  prayer  for  the  couple,  he  advances  to- 
wards them  on  the  last  step  of  the  altar;  the  man  standing  on 
the  epistle  and  the  woman  on  the  gospel  side,  so  that  the  man 
stands  at  the  woman’s  right  hand.  The  relations  and  wit- 
nesses stand  behind  them.  Then  the  priest  asks  the  couple 
their  names  and  surnames ; which  is  only  a formality,  their 
names  being  already  known  to  him,  by  the  publication  of  the 
bans,  and  by  a certificate  confirming  the  same,  which  the 
couple  are  obliged  to  produce  at  the  time.  He  afterwards 
addresses  himself  to  the  man  and  woman  separately,  in  their 
mother  tongue,  calling  them  both  by  their  proper  names,  and 
asks  the  man  whether  he  will  have  such  a one  for  his  wife? 
and  the  woman  whether  she  will  have  such  a one  for  her 
husband?  Reciprocal  consent  is  absolutely  requisite  in  this 
case,  and  without  it  the  marriage  would  be  null.  After  mu- 
tual consent  has  been  given,  by  expressly  answering  “ Yes,” 
the  priest,  who  before  was  covered,  uncovers  himself,  takes  the 
couple  by  the  hand,  and  making  them  join  hands,  says.  Ego 
jungo  VOS  in  matrimonium,  <^c.  that  is,  I join  you  together  in 
marriage,  in  the  name  of  the  Father,  At  the  same  time 
he  makes  the  sign  of  the  cross  upon  them,  and  then  sprinkles 
them  with  holy  water.  This  being  done,  he  blesses  the  wed- 
ding-ring, and  sprinkles  it  also  with  holy  water,  in  the  form 
of  a cross ; after  which  he  gives  it  to  the  man,  who  puts  it  on 
the  wedding-finger  of  the  woman’s  left  hand.  This  ring  is 
the  pledge  of  the  conjugal  chastity  and  fidelity  wliich  the  wife 
owes  the  husband.  To  all  this  the  priest  adds  some  prayers; 
after  which  follows  an  exhortation  to  the  married  couple  and 
to  the  assembly,  and  afterwards  mass. 

The  married  couple  are  blessed  in  the  following  manner, 
when  the  woman  is  a virgin,  and  has  always  had  the  reputa- 
tion of  chastity.  The  priest,  after  the  ofienory,  goes  to  the 


Blessing  of  the  Nuptial  Bed.  p.  277 


ROMAN  CATHOLIC  CHURCH. 


377 


foot  of  the  altar,  and  the  married  couple  make  what  oblation 
they  think  proper ; the  husband  first,  and  the  wife  afterwards. 
The  priest  likewise  repeats  some  prayers,  and  the  ceremony 
'mds  with  an  exhortation  to  the  married  couple.  The  subject 
t)f  this  exhortation  is  on  the  duties  of  the  conjugal  life,  the 
end  and  design  of  marriage,  reciprocal  love,  &c. ; after  which 
he  sprinkles  them  with  holy  water.  Young  people  are  not 
to  inhabit  under  the  same  roof,  or  be  in  company  together,  ex- 
cept in  the  presence  of  their  parents,  or  relations,  till  such 
time  as  they  have  received  the  blessing  of  the  church ; but 
when  this  is  over,  the}?"  are  at  liberty  to  consummate  the  mar- 
riage, which  would  be  criminal,  if  done  without  the  formalities 
established  by  the  church. 

The  married  couple  must  now  desire  the  priest  to  bless  the 
marriage-bed ; and  among  th^  other  blessings,  which  are 
asked  by  the  mediation  of  the  priest  when  he  blesses  the  mar- 
riage-bed, one  is,  that  those  who  are  to  lie  in  it,  may  increase 
and  multiply.  The  holy  water  completes  the  sanctification  of 
the  nuptial-bed. 

SEC.  III. — HOLY  ORDERS  OF  THE  ROMAN  CATHOLIC  CHURCH. 

There  are  seven  orders  in  the  Catholic  TheSevenor- 
Church,  viz.  the  sacristan  or  door-keeper,  the  ders  in  the  Ca- 
reader,  the  exorcist,  the  acolyte^  the  sub-deacon,  tholic  Church, 
the  deacon,  and  the  'priest. 

The  employment  of  the  door-keeper,  called  sacristan,  is  to 
open  and  shut  the  church-doors,  and  also  to  take  care  that  the 
bells  be  rung  in  due  time ; that  of  the  reader,  to  read  aloud  the 
lessons  and  prophecies  which  are  sung  at  matins  and  mass ; that 
of  the  exorcist,  to  cast  out  devils  from  the  bodies  of  persons  pos- 
sessed ; that  of  the  acolyte,  to  bring  in  the  tapers  to  light  them, 
to  take  care  to  put  fire  into  the  thurible,  and  frankincense  into 
the  navicula,  to  prepare  the  wine  and  water  for  the  sacrifice, 
and  to  attend  upon  the  sub-deacon,  the  deacon,  and  the  priest! 

The  duty  of  the  priest  is  to  offer  up  the  sacrifice  of  the  mass, 
to  administer  the  sacraments,  (those  of  confirmation  and  orders 
excepted,)  to  preach  the  word  of  God,  to  bless  the  people,  and 
to  watch  over  the  souls  committed  to  his  charge. 

Church-benefices  or  liv^gs,  being  the  appurtenances  of  holy 
orders  and  the  ecclesiastical  state,  can  belong  to  those  only 
who  have  been  ordained,  or  who  have  received  p .r 
the  tonsure.  Ecclesiastical  dignities  are  of  much 
more  ancient  date  than  benefices,  the  latter  takino-  the^ Churcli. 
their  rise  from  the  latter  ages  of  the  Church. 

32* 


378 


ROMAN  CATHOLIC  CHURCH. 


A person  must  be  full  fourteen  years  of  age  before  he  can 
be  entitled  to  possess  a benefice,  and  must  have  received  the 
tonsure  beforehand.  All  incumbents,  especially  those  who 
have  a cure  of  souls,  are  obliged  to  I'esidence ; but  they  fre- 
quently leave  that  duty  to  their  curates.  However,  by  the 
laws  of  the  Church  they  are  forbidden  to  receive  any  of  the 
fruits  of  their  benefices,  during  the  time  they  may  have  been 
absent  from  them. 

Bishops  are  considered  as  the  fathers  and  pastors  of  tho 
faithful,  and  the  successors  of  the  Apostles  ; by  virtue  of  which 
superiority  they  are  allowed  the  chief  places  in 
amfelectioTof  choir,  in  chapters,  and  processions.  As  suc- 
Bishops,  cessors  to  the  Apostles,  they  claim  respect  and 
homage  from  the  laity ; and  as  fathers  and  pas- 
tors, they  are  obliged  to  preach  God’s  holy  word  to  the  faith- 
ful. This  was  the  custom  in  the  primitive  Church ; and  there 
can  be  no  prescription  on  this  head,  since,  in  the  consecration 
of  bishops,  they  are  commanded  to  preach  the  Gospel  to  those 
over  whom  they  are  appointed  pastors. 

The  ceremonial  enjoins  that  bishops  shall  be  clothed  in 
purple,  though  the  regular  bishops  may  continue  to  wear  tho 
habit  of  their  order.  During  Lent  and  Advent  they  must  bo 
in  black,  and  always  clothed  in  their  sutane  ; but  they  are  al- 
lowed to  wear  short  clothes  when  on  a journey. 

The  pope  only  has  the  right  of  electing  bishops.  This  is 
a prerogative,  which  the  partisans  of  the  Court  of  Rome  carry 
to  a very  great  height,  and  to  the  prejudice  of  kings  and  other 
sovereign  princes.  Nevertheless,  some  of  these  have  reserved 
to  themselves  the  right  of  nominating  to  bishoprics;  after 
which,  the  pope  sends  his  approbation  and  the  bulls  to  the  new 
bishop. 

When  a person  hears  that  the  pope  has  raised  him  to  the 
episcopal  dignity,  he  must  enlarge  his  shaven  crown,  and  dress 
himself  in  purple.  If  he  be  in  Rome,  he  must  go  and  salute 
his  holiness,  and  receive  the  rochet  from  him.  Three  months 
after  being  confirmed  in  his  election,  he  is  consecrated  in  a 
solemn  manner. 

The  archbishops  are  superior  to  bishops,  and  are  distin- 
guished by  the  'pallium  or  pall,  which  the  pope  sends  them. 

Anciently  some  bishops  were  honoured  with  the 
Archbishops,  probably  because  of  their  high  quality. 

The  bishop  of  Bamberg  in  Germany,  and  those  of  Lucca  and 
Pavia  in  Italy,  enjoy  the  same  privilege  at  this  time. 

If  the  person  nominated  to  an  archbishop’s  see  be  at  Rome, 
the  chief  cardinal-deacon  performs  the  ceremony  of  putting 


ROMAN  CATHOLIC  CHURCH. 


379 


the  pall  on  his  shoulders,  although  it  was  formerly  done  by 
the  pope.  After  mass,  the  officiating  prelate,  clothed  in  his 
pontifical  vestments,  receives  the  oath  of  the  archbishop  elect ; 
who  is  clothed  in  similar  pomp,  the  gloves  and  mitre  except- 
ed. The  officiating  prelate  then  rises  up,  and  putting  the  pall 
upon  the  shoulders  of  the  archbishop  elect,  says  these  words 
to  him ; “ To  the  glory  of  God,  of  the  Blessed  Virgin,  of  the 
Apostles  St.  Peter  and  St.  Paul,  of  our  Lord  the  Pope,  and  of 
the  holy  Church  of  Rome,  &c.  receive  this  pall,  which  is  ta- 
ken from  the  body  of  St.  Peter,  and  in  which  the  plenitude  or 
perfection  of  the  function  of  pontiffi  or  patriarch,  or  archbishop, 
is  found  ; make  use  of  it  on  certain  days,  noted  in  the  privi- 
leges which  are  granted  to  you  by  the  holy  Apostolic  See,  in 
the  name  of  the  Father,”  &c.  The  archbishop  is  to  wear  the 
pall  in  the  solemnities  of  the  mass,  and  on  high  festivals,  at 
the  consecration  of  a church,  at  ordinations,  at  the  consecra- 
tion of  a bishop,  and  at  giving  the  veil  to  nuns.  The  pope 
alone  has  the  privilege  of  always  wearing  the  pall. 

After  the  archbishop  has  received  the  pall,  he  goes  up  to 
the  altar,  and  blesses  the  people.  The  pall  consists  of  certain 
pieces  of  white  woollen  stuffi  three  fingers  in  breadth,  and  is 
embroidered  with  red  crosses.  Before  it  be  given  to  the  arch- 
bishop, either  at  Rome  or  elsewhere,  by  proxy,  it  must  be  left 
for  one  whole  night  on  the  altar  of  St.  Peter  and  St.  Paul. 
The  use  of  the  pall  is  rather  ancient  in  the  church,  and  some 
footsteps  of  that  ornament  are  to  be  found  among  the  Romans. 
The  officers,  who  served  at  feasts  and  sacrifices,  used  to  wear 
on  the  left-shoulder  a pretty  broad  piece  of  woollen-stuffi  with 
plaits  or  folds  hanging  down  from  it.  This  was  the  badge  of 
their  ministerial  function  ; and  after  it  had  been  consecrated 
to  the  use  of  the  Christian  Church,  it  received  an  additional 
sacred  character  by  being  anointed.  The  pall  being  made  of 
wool,  and  worn  on  the  bishop’s  shoulders,  is  said  to  be  the 
emblem  of  the  lost  sheep,  which  the  shepherd  lays  on  his 
shoulders,  and  brings  back  into  the  sheepfold. 

Every  particular  pall  serves  for  the  use  of  that  archbishop 
only,  to  whom  it  was  first  given ; neither  can  he  make  any 
use  of  it,  in  case  he  be  translated  from  one  archbishopric  to 
another,  nor  leave  it  to  his  successors.  When  an  archbishop 
dies,  his  pall  is  buried  \yith  him,  and  if  he  be  buried  in  his 
own  diocese,  it  is  laid  upon  his  shoulders ; but  if  out  of  it,  un- 
der his  head.  An  archbishop,  who  has  been  translated  to 
several  sees,  has  all  his  palls  buried  with  him  ; that  of  his  last 
archiepiscopal  see  being  laid  upon  his  shoulders,  and  the  rest 
under  his  head. 


380 


ROMAN  CATHOLIC  CHURCH. 


The  principal  functions  of  the  master  of  the  ceremonies 
are  to  take  care  that  all  those  who  have  lately  taken  orders, 
- , observe  the  ceremonies  and  practices  of  the 
CeriZnies  Clmrch,  and  that  every  thing  be  done  in  the 

choir  conformably  to  discipline.  He  must  like- 
wise regulate  the  order  and  march  in  all  processions,  assist  at 
all  pontifical  ceremonies,  such  as  solemn  masses,  the  entry  and 
consecration  of  bishops,  synods,  the  visitation  of  a diocese,  &c. 

The  master  of  the  ceremonies  must  be  in  holy  orders,  and 
his  vestments  are  of  a purple  colour ; but  he  must  be  clothed 
in  a surplice  when  in  the  choir,  and  at  the  divine  offices  of 
the  church.  On  high  festivals,  he  carries  a wand,  which  is 
generally  of  a purple  colour. 

The  prebends,  or  canons,  are  considered  the  senators  of  the 
Church.  When  a person  is  promoted  to  a prebend,  he  must 
be  presented  in  a very  ceremonious  manner 
0^1^0113  chapter,  who  assemble  in  the  cathedral 

to  receive  him.  He  is  presented  by  a deputy 
of  the  chapter,  accompanied  by  the  bishop’s  notary  and 
some  witnesses.  This  deputy  conducts  the  person  elected 
to  the  altar,  which  the  latter  kisses  thrice;  after  which,  he 
goes  and  takes  his  seat  in  the  choir,  and  stays  there  some 
time,  during  which  the  deputy  gives  the  chapter  an  account  of 
his  promotion ; and  afterwards  he  goes  and  takes  him  into  the 
choir,  and  presenting  him  to  the  chapter,  desires  them  to  re- 
ceive him  as  one  of  their  brethren.  The  prebend  elect  then 
makes  his  confession  of  faith  aloud,  and  swears  to  observe 
the  ordinances  of  the  Church,  and  of  our  Holy  Father  the 
Pope.  Being  thus  solemnly  installed,  he  is  empowered  to 
assist  at  the  chapter,  and  to  chant  the  office  in  the  choir,  &c. 

The  arch-deacon  is  superior  to  deacons  and  sub-deacons ; 
his  office  is  to  examine  the  candidates  for  holy  orders,  and  to 
Arch  deacon  them  to  the  bishop ; and  by  virtue  of  this 

^ ‘ ' office,  the  arch-deacon  is  superior  to  a priest, 

notwithstanding  that  the  order  itself  is  inferior  to  that  of  the 
priesthood. 

The  arch-priest  is  superior  to  other  priests.  In  the  absence 
of  his  bishop,  he  celebrates  the  solemn  masses.  It  is  he  who, 
on  Ash-Wednesday,  leads  the  penitents  out  of 
Arch  Priest,  church,  puts  ashes  on  their  heads,  and  pre- 
sents them  to  the  bishop  on  Holy  Thursday. 

Pescara  assures  us,  that  the  office  of  Prothonotary  was 
instituted  by  Saint  Clement,  and  that  at  that  time, 
under  the  Popes,  St.  Anthems  and  St,  Ju- 
" ' lius  I.  their  office  was  to  write  the  acts  of  the 


ROMAN  CATHOLIC  CHURCH. 


381 


martyrs,  and  to  look  after  the  church-registers,  &c.  This  office 
being  of  so  great  antiquity,  greatly  heightens  the  prerogatives 
of  the  pope.  Prothonotaries  are  dignified  with  the  title  of 
prelates  at  Rome,  and  are  empowered  to  create  doctors,  and  to 
make  bastards  legitimate. 

The  word  Abbot,  which  is  originally  Hebrew,  or  Syriac, 
signifies  father.  An  abbot  is  a prelate  inferior  to  a bishop : 
he  is  the  Lord’s  vicar  over  his  monks,  their  fa- 
ther, and  the  mystical  spouse  of  his  convent;  ^ 
which  is  said  to  be  an  epitome  of  the  church  of  God.  But  it 
must  be  observed,  that  we  are  here  speaking  of  regular  abbots. 

When  an  abbess  elect  is  to  be  blessed,  she  first  takes  the 
oath  of  fidelity  to  her  ordinary,  and  to  the  church  over  which 
she  presides ; then  the  prelate  who  receives  her, 
gives  her  his  blessing.  After  having  laid  both 
his  hands  on  her  head,  he  gives  her  the  rule ; and  if  she  be 
not  already  a nun,  blesses  the  white  veil,  and  puts  it  on  her 
head,  in  such  a manner  as  to  let  it  hang  down  over  her  breast 
and  shoulders.  The  rest  of  the  ceremony  has  nothing  parti- 
cular in  it;  it  consists  only  of  kissing  the  pix,  and  introdu- 
cing the  newly  elected  abbess  among  the  nuns. 

Nuns  or  abbesses  never  receive  the  veil  but  on  solemn 
days,  such  as  Sundays  or  high  festivals.  In  general,  young 
women  ought  not  to  be  allowed  to  take  the  veil  till  five-and- 
twenty,  nor  till  after  they  have  passed  the  strictest  examina- 
tion, and  particularly  till  it  has  been  strongly  inculcated  to 
1 them,  that  they  must  live  in  a state  of  virginity,  during  the  re- 
■ mainder  of  their  days  ; a vow  that  may  indeed  be  sincere  in 
the  warmth  of  devotion,  or  from  the  effect  of  pique  ; but  the 
execution  thereof  depending  upon  innumerable  circumstances, 
it  is  exposed  to  many  dreadful  temptations,  even  in  the  most 
strict  retirement. 

At  the  profession  of  a nun,  the  habit,  the  veil,  and  the  ring 
of  the  candidate,  are  all  carried  to  the  altar,  and  she  herself, 
dressed  in  magnificent  apparel,  and  accompanied  by  her  near- 
est relations,  is  conducted  to  the  bishop.  Two  venerable  ma- 
trons are  her  bride-women,  when  the  bishop  says  mass.  After 
the  gradual  is  over,  the  candidate  or  candidates  for  the  veil, 
attended  by  the  same  persons  as  before,  and  with  their  faces 
covered,  enter  the  church,  and  present  themselves  before  the 
bishop  ; but  before  this  be  done,  the  arch-priest  chants  an  an- 
them, the  subject  of  which  is,  Thai  they  ought  to  have  their 
lamps  lighted,  because  the  bridegroom  is  coming  to  meet  them  ; 
ind  while  he  is  singing,  they  light  their  lamps.  The  arch- 
priest now  presents  them  to  the  bishop,  who  calls  them  thrice 


382 


ROMAN  CATHOLIC  CHURCH. 


in  a kind  of  chanting  tone  ; and  they  answer  him  in  the  same 
manner.  The  first  time  they  advance  to  the  entrance  of  the 
choir,  the  second  to  the  middle,  and  the  third  to  the  chancel  of 
the  altar ; they  kneel  down  before  the  bishop,  with  their  faces 
to  the  ground,  and  afterwards  rise  up,  singing  this  verse.  Re- 
ceive me,  O Lord  ! according  to  thy  holy  word.  Being  come 
before  the  prelate,  and  on  their  knees,  they  attend  to  the  ex- 
hortation he  makes  them  concerning  the  duties  of  a religious 
life.  After  this,  they  kiss  his  hand,  and  then  lie  prostrate  be- 
fore him  while  the  choir  chants  the  litanies.  Then  the  bishop, 
having  the  crosier  in  his  left  hand,  completes  the  benediction. 
After  they  have  risen,  he  blesses  the  'new  habits,  which  denote 
the  contempt  of  the  world,  and  the  humility  of  their  hearts. 
A sprinkle  of  holy  water  concludes  the  consecration,  and  then 
the  candidates  go  and  put  on  their  religious  habits. 

The  veil,  the  ring,  and  the  crowns,  are  blessed  after  the 
same  manner.  All  these  benedictions  being  ended,  they  pre- 
sent themselves  in  the  habit  of  nuns  before  the  bishop,  and  sing 
the  following  words  on  their  knees,  Ancilla  Chris ti  sum,  &c. 
i.  e.  / am  the  handmaid  or  servant  of  Christ,  &c.  “ In  this 

posture  they  receive  the  veil,  and  afterwards  the  ring ; on  de- 
livering which  the  bishop  declares  he  marries  them  to  Jesus 
Christ.  And  lastly,  the  crown  of  virginity  is  given,  to  which 
they  are  called  by  the  chanting  of  the  anthem,  Veni  sponsa 
Christi,  &c.  “Come,  O spouse  of  Christ,  and  receive  the 
crown.”  In  the  first  ages  of  the  Church,  it  was  usual  to  set 
a crown  on  the  heads  of  those  who  died  virgins,  which  custom 
is  still  observed  in  several  parts  of  Christendom.  Being  thus 
crowned,  an  anathema  is  denounced  against  all  who  shall  at- 
tempt to  turn  them  from  God,  by  endeavouring  to  make  them 
break  their  vow  in  what  manner  soever,  or  on  those  who  shall 
seize  upon  any  part  of  their  wealth.  After  the  offertory,  they 
present  lighted  tapers  to  the  bishop,  Avho  afterwards  gives  them 
the  communion ; and  as  it  is  the  custom  in  several  convents 
for  the  nuns  to  read  the  office  and  canonical  hours,  the  bishop 
gives  the  breviary  to  those  who  are  taken  into  such  convents. 
These  ceremonies  being  ended,  the  prelate  gives  them  up  to 
the  conduct  of  the  abbess,  saying  to  her.  Take  care  to  preserve, 
])urc  and  spotless,  these  young  women,  whom  God  has  conse- 
crated to  himself,  &c. 

The  custom  of  giving  the  veil  to  nuns  is  of  great  antiquity, 
and  was  practised  before  the  age  of  St.  Ambrose  and  Pope 
Liberius,  as  is  manifest  from  the  writers  of  the  second  and 
third  century. 

The  cardinals  are  senators  of  the  Church,  and  counsellors 


ROMAN  CATHOLIC  CHURCH.  383 

of  the  successors  of  St.  Peter.  Tlierc  are  now  three  orders  of 
cardinals,  viz.  bishops,  priests,  and  deacons ; six  Cardinals 
of  these  are  bishops,  fifty  are  priests,  and  four- 
teen deacons.  Sixtus  V.  fixed  the  number  of  cardinals  to 
seventy,  in  order  to  imitate  the  ancient  Sanhedrim  of  the 
Jews,  which  was  composed  of  seventy  elders,  and  it  is  this  as- 
sembly which  is  now  called  the  Sacred  College. 

When  his  holiness  makes  a promotion  of  cardinals,  he  gives 
them  the  title  of  priest,  or  deacon,  as  he  thinks  proper,  they 
afterwards  arrive  at  episcopacy  by  right  of  superiority,  or  by 
assuming  the  title  of  those  who  die ; and  because  all  cardinals 
are  equal  by  their  dignity,  they  take  place  according  to  the 
date  of  their  promotion,  and  the  quality  of  their  title. 

As  cardinals,  Vvdth  regard  to  spirituals,  govern  the  Church 
of  Rome  in  all  parts  of  the  Christian  world,  subjects  of  the  dif- 
ferent nations  of  it  are  allowed  to -aspire  to  this  dignity,  ac- 
cording to  the  decisions  of  the  Council  of  Trent.  For  this 
reason  the  popes  often  create  those  persons  cardinals,  who  are 
nominated  by  crowned  heads ; who,  it  is  presumed,  propose 
the  most  eminent  among  their  subjects  for  that  purpose.  For- 
merly the  pope,  in  promoting  cardinals,  used  to  advise  with 
:he  ancient  ones ; but  now  he  creates  them  without  consulting 
any  person. 

Those  cardinals  who  are  in  greatest  credit  with  the  reign- 
ing pope,  have  certain  kingdoms,  states,  republics,  and  reli- 
gious orders,  under  their  protection.  They  have 
the  privilege  of  conferring  the  four  orders  called  of  Cmxlfnair^ 
minor,  viz.  that  of  door-keei)cr,  reader,  exorcist, 
and  acolyte,  on  their  domestics,  and  on  other  persons.  They 
are  exempt  from  the  reversion  of  their  church-lands  and 
affects  to  the  Apostolical  Chamber,  as  is  customary  in  Ital}^ 
and  may  bequeath  ecclesiastical  wealth  in  the  same  man- 
laer  as  patrimonial.  They  have  likewise  some  other  very 
considerable  privileges ; such  as  a power  of  resigning  their 
pensions,  by  particular  grants  from  popes;  to  be  exempt 
Tom  the  examination  of  bishops,  when  they  are  put  into 
5ees ; to  be  believed  in  a court  of  justice  upon  their  bare 
*vords,  without  being  obliged  to  take  an  oath ; and  their 
single  testimony  is  equal  to  that  of  two  witnesses.  They  are 
sonsidered  as  citizens  of  whatever  city  the  pope  resides  in, 
nid  do  not  pay  any  taxes.  They  grant  a hundred  days  in- 
lulgence  to  whomsoever  they  please,  and  acknowledge  no 
me  but  the  pope  for  their  judge  or  superior,  particularly  in 
-iiminal  matters;  for  as  to  civil  causes,  they  are  always  heard 
oefore  the  auditors  of  the  Apostolic  Chamber. 


384 


ROMAN  CATHOLIC  CHURCH. 


They  have  several  other  prerogatives ; such  as  that  of  wear- 
ing purple  habits,  a mantle  royal  with  a train  six  ells  long,  a 
red  hat,  and  an  episcopal  mitre,  though  they  be  no  more  than 
priests,  deacons,  or  clerks.  Cardinals  wore  only  the  common 
vestment  of  priests,  which  was  like  a monastic  habit,  till  the 
time  of  Innocent  IV.  The  red  hat  was  given  them  in  1243, 
in  the  Council  of  Lyons.  Innocent  IV.  was  desirous  of  gain- 
ing their  friendship  by  this  honourable  badge,  and  to  win  them 
over  to  his  interest,  on  account  of  the  dilFerence  he  had  with 
the  Emperor.  Under  Boniface  IX.  they  were  clothed  in 
scarlet,  and  even  in  purple,  and  their  robes  were  the  same  then 
as  at  present.  According  to  other  writers,  they  were  not 
clothed  in  scarlet  till  the  pontificate  of  Paul  II.  Others  pre- 
tend that  their  robes  were  of  that  colour  as  early  as  Innocent 

III.  and  others  again,  that  they  wore  the  purple  under  Stephen 

IV.  Paul  II.  distinguished  them  by  the  embroidered  silk 
mitre,  and  the  red  cope  and  cap,  red  housings  for  their  mules, 
and  gilt  stirrups.  Gregory  XIV.  granted  the  red  cap  to  the 
regulars,  but  ordered  that  their  vestments  should  be  of  the 
colour  of  their  order,  and  that  they  should  have  no  rochet,  nor 
wear  a cloth  cassoc.  Urban  VIII.  in  order  to  add  fresh  splen- 
dour to  the  cardinalate,  ordered  that  the  title  of  Eminence 
should  be  given  to  them. 

When  a cardinal  goes  to  Pome  to  receive  his  hat  from  the 
pope,  a variety  of  ceremonies  are  performed,  which  our  limits 
will  not  allow  us  to  notice. 

When  the  pope,  by  special  favour,  is  pleased  to  send  the 
hat  to  an  absent  cardinal,  the  following  ceremonies  are  ob- 

Ceremonies  served ; — In  the  first  place  it  is  to  be  observed, 
observed  atthe  that  whenever  any  person  out  of  Italy  is  created 
creation  of  a cardinal,  he  is  not  permitted  to  put  on  the  scarlet 
Cardinal.  vestments  until  his  holiness  has  sent  him  his  hat : 
but  he  is  nevertheless  allowed  to  assume  the  title  of  cardinal. 
The  hat  is  carried  by  an  honorary  chamberlain,  together  with 
a brief  directed  to  the  nuncio,  or  to  the  sovereign,  or  bishop, 
of  the  place  where  the  cardinal  elect  resides.  As  soon  as  the 
latter  hears  of  the  approach  of  the  chamberlain  who  brings 
the  hat,  he  sends  his  household  to  meet  him,  with  as  many  of 
his  friends  as  he  can  collect  together  for  that  purpose,  lo  do 
him  the  greater  honour ; and  they  all  make  their  entry  to- 
gether in  cavalcade,  if  allowed  by  the  custom  of  the  place 
In  this  procession,  the  pope’s  chamberlain  holds  the  red  hat 
aloft  on  the  mace,  in  order  that  it  may  be  seen  by  all  the 
spectators. 

The  pope’s  envoy,  and  the  prelate  who  is  to  perform  the 


Crowning  the  Nuns.  p.  382. 


Anathema  against  false  Nuns.  p. 


ROMAN  CATHOLIC  CHURCH. 


385 


ceremony,  afterwards  meet  on  a Sunday,  or  on  sonic  high  festi- 
val, at  the  newly-elected  cardinal’s  house,  with  their  domestics, 
and  as  many  friends  as  they  can  collect,  and  go  in  cavalcade 
to  the  principal  church  of  the  place  in  the  following  order. 

The  march  is  opened  by  drums  and  trumpets ; then  come 
the  livery  servants.  The  soldiers  upon  guard,  in  case  there 
be  any,  or  the  inhabitants  of  the  town  under  arms,  march  be- 
fore the  gentlemen,  and  afterwards  the  pope’s  chamberlain 
appears  in  a purple  habit,  holding  the  red  hat  aloft,  and  unco- 
vered. Immediately  after  follows  the  newly-elected  cardinal, 
with  his  cope  on,  his  capuche  on  his  head,  and  over  all  a black 
hat.  On  the  right  hand  the  prelate  marches  who  is  to  perform 
the  ceremony,  and  on  his  left  some  other  person  of  quality ; 
such  as  the  king,  prince,  or  chief  nobleman  of  the  place  ; and 
behind  him  the  coaches  of  the  cardinal,  and  of  all  such  persons 
as  are  proud  of  doing  him  honour,  with  a great  train.  When 
[his  ceremony  is  performed  in  any  place  where  a king  or 
prince  resides,  their  guards  always  attend  on  the  newdy-elected 
:ardinal. 

When  the  cavalcade  is  come  to  the  church,  mass  is  sung  in 
t,  and  it  is  usual  for  the  king  or  prince  of  the  place,  and  like- 
vise  the  chief  lords  and  ladies  of  the  court,  to  be  present 
it  it.  Mass  being  ended,  the  prelate  who  is  to  perform  the 
;eremony  puts  on  his  cope  and  mitre ; then,  being  seated  on  a 
•iort  of  throne,  which  stands  on  the  steps  of  the  altar,  with 
hs  back  turned  to  it,  the  person  who  brought  the  hat  lays  it 
)n  the  altar,  and  presents  the  pope’s  brief  to  the  prelate,  who 
qives  it  to  his  secretary,  and  the  latter  reads  it  with  an  audible 
‘mice,  so  as  to  be  heard  by  the  wdiole  congregation.  Imme- 
diately after,  the  prelate  makes  an  oration  in  praise  of  the 
iiewly-elected  cardinal,  and  at  the  conclusion  declares,  that  he 
s ready  to  deliver  the  hat  to  him,  according  to  the  order  of 
lis  holiness. 

Then  the  cardinal-elect  advances  towards  the  altar,  and 
meeling  down,  takes  the  same  oath  before  the  prelate  which 
he  newly- created  cardinals  take  at  Rome  before  the  pope. 
Then  the  prelate  arises  from  his  seat,  and  taking  off  his  mitre, 
;ays  some  prayers  over  the  new  cardinal,  whose  head  is  co- 
mred  with  the  capuche;  after  which  the  prelate  puts  his  hat 
)n,  and  at  the  same  time  repeats  a prayer  out  of  the  Roman 
Pontifical.  He  afterwards  gives  him  the  kiss  of  peace,  upon 
vhich  the  Te  Deu?)i  and  some  prayers  are  sung,  which  con- 
dude  the  ceremony.  The  newly-created  cardinal  returns  in 
cavalcade,  with  the  red  hat  on  his  head. 

The  newly-elected  cardinal  is  obliged  to  make  the  legate, 
33 


386 


ROMAN  CATHOLIC  CIIITRCH, 


or  messenger,  a present  of  one  hundred  ducats  at  l^st ; this 
being  the  fixed  sum ; but  it  amounts  frequently  to  oro,  three, 
five  thousand,  and  sometimes  more  ducats.  The  hat  is  usually 
handed  to  the  officiating  prelate  by  the  pope’s  nuncio ; but  in 
case  there  be  no  such  personage  present,  this  office  is  perform- 
ed by  the  emperor,  king,  archbishop,  duke,  or  other  highest 
person  in  authority. 

When  a cardinal  dies,  he  is  immediately  embalmed,  and  tho 
following  night  is  carried  into  the  church  where  his  obsequies 
are  to  be  solemnized.  One  of  the  largest  churches 
of  Ca™na”L  generally  made  use  of  for  this  purpose,  in  order 
that  the  greater  concourse  of  people  may  assem- 
ble in  it.  The  inside  is  hung  throughout  with  black  velvet,  and 
adorned  with  escutcheons,  on  which  the  arms  of  the  deceased 
are  represented ; and  a great  number  of  white  tapers  are 
lighted  up  on  both  sides  of  the  nave. 

In  the  middle  of  the  church  a very  high  and  large  bed  of 
state  is  set,  covered  with  black  brocade,  with  two  pillows  of  the 
same  colour,  both  which  being  put  one  above  other,  are  laid 
under  the  head  of  the  deceased  cardinal,  whose  corpse  lies  in 
the  middle  of  the  bed,  in  such  a manner  that  his  feet  point 
towards  the  great  gate,  and  his  head  towards  the  high  altar. 

The  corpse  of  the  deceased  cardinal  is  clothed  in  pontifical 
vestments,  viz.  the  mitre ; the  cope,  if  he  were  a bishop ; the 
chasuble,  if  a priest ; and  the  tunic,  if  a deacon.  The  six  mas- 
ters of  the  ceremonies  assist  in  this  church,  clothed  in  cassocs 
of  purple  serge,  and  all  the  pope’s  couriers  in  long  robes  of 
the  same  colour,  with  silver  maces  in  their  hands.  There 
are  likewise  two  of  the  deceased’s  tall  lacqueys,  each  holding 
a wand,  on  which  are  fixed  purple  talTety  streamers  with  the 
arms  of  the  deceased  cardinal;  with  these  they  continually 
fan  his  face,  in  order  to  keep  off’  the  flies. 

On  the  morrow,  after  vespers,  the  religious  mendicants  meet 
together  in  a chapel  of  the  same  church,  where  they  sing  the 
matins  of  the  dead,  each  order  repeating  alternately  a Nactur 
7ium,  and  the  pope’s  music  the  Lauds.  In  the  mean  time  tlu 
cardinals  arrive  clothed  in  purple,  and  at  their  coming  inU 
the  church  they  put  on  a cope  of  the  same  colour.  They  thci 
advance  towards  the  high  altar,  where  the  host  is  kej.t,  am 
there  ofier  up  their  prayers,  and  adore  it  upon  their  knees 
They  afterwards  go,  one  after  another,  to  the  feet  of  the  dt 
ceased,  and  repeat  the  Pater  Nusler,  to  which  they  ad* 
certain  verses  out  of  the  Scripture,  and  the  prayer.  Absolve, 
from  the  office  of  the  dead. 

They  then  make  the  usual  sprinkling  with  holy  water,  an 


ROMAN  CATHOLIC  CHURCH. 


387 


jro  and  seat  themselves  in  the  choir,  where  they  hear  the  office 
of  the  dead  sung  by  several  monks  and  priests  with  great  so- 
lemnity. Others  repeat  it  to  themselves,  not  stirring  out  of 
their  places  till  it  be  ended  ; the  cardinals,  priests,  and  bishops, 
being  on  the  epistle  side,  and  the  rest  of  the  clergy  in  the 
lowest  seats,  which  stand  round  the  choir.  The  cardinals  are 
always  seated  on  the  highest  chairs  or  benches. 

This  being  done,  the  congregation  return  to  their  respective 
homes,  without  any  farther  ceremony.  At  night,  the  corpse 
is  stripped,  and  laid  in  a leaden  coffin,  which  is  put  in  another 
of  cypress-wood  covered  with  black  cloth.  The  corpse  is  then 
carried  in  a coach,  accompanied  by  the  rector  of  the  parish  and 
the  chaplains  of  the  deceased,  who  go  by  torch-light  to  the 
church,  where  he  is  to  be  interred. 

The  majority  of  the  cardinals  who  die  in  Rome  are  buried 
in  the  church  of  their  title ; unless  they  were  Romans  of  ex- 
alted condition,  and  had  desired  to  be  interred  in  the  vaults  of 
their  ancestors ; or  in  the  case  of  some  foreign  cardinal,  who 
chooses  to  be  buried  in  the  church  in  Rome  belonging  to  the 
clergy  of  his  nation. 

Four  of  the  cardinals  are  buried  with  greater  pomp  and 
magnificence  than  the  rest,  viz.  the  dean  of  the  Apostolic  Col- 
lege, the  grand  penitentiary,  the  vice-chancellor,  and  the  ca- 
merlingo. 

The  Romish  rituals  enjoin  that  his  holiness,  finding  him- 
self on  his  death-bed,  must  recollect  himself,  examine  his  con- 
science, make  his  confession,  desire  his  confessor  interment  of 
to  give  him  a plenary  indulgence,  make  some  ^ Pope, 
reparation  to  those  whom  he  has  offended  in  his 
lifetime ; afterwards  receive  the  viaticum,  assemble  the  sacred 
college,  make  a profession  of  faith  before  them,  and  beseech 
his  eminences  to  forgive  him  for  all  those  things,  in  which  he 
may  have  offended  any  of  them  during  his  pontificate.  The 
Roman  ceremonial,  among  other  particulars,  enjoins  his  holi- 
ness, when  he  finds  his  last  hour  approaching,  to  recommend 
to  the  cardinals  the  choice  of  a pastor  worthy  to  be  his  suc- 
cessor. 

When  the  pope  is  at  the  last  gasp,  his  nephews  and  domes- 
tics strip  the  palace  of  all  its  furniture;  for  immediately  after 
his  holiness  has  expired,  the  officers  of  the  Apostolic  Chamber 
come  to  seize  the  goods  ; but  the  pope’s  relations  usually  take 
care  that  they  find  nothing  but  bare  walls,  and  the  corpse  lying 
on  a straw  bed  with  an  old  wooden  candlestick,  in  which  there 
is  only  the  snuff  of  a taper  burning. 

At  the  same  time,  the  cardinal  camerlingo  comes,  in  purple 


388 


ROMAN  CATHOLIC  CHURCH. 


vestments,  accompanied  by  the  clerks  of  the  chamber  in 
mourning-,  to  inspect  the  pope’s  corpse.  He  calls  him  thrice  by 
his  Christian  name;  and  finding  he  gives  no  answer,  nor  dis- 
covers the  least  sign  of  life,  he  causes  an  instrument  of  his  death 
to  be  drawn  up  by  the  apostolical  prothonotaries.  He  then 
takes  from  the  master  of  the  pope’s  chamber  the  fisherman’s 
ring,  which  is  the  pope’s  seal,  (made  of  solid  gold,  and  worth  a 
hundred  crowns,)  and  breaks  it  to  pieces;  giving  them  to  the 
masters  of  the  ceremonies,  whose  perquisite  they  are.  The 
datary  and  secretaries,  who  have  the  rest  of  the  seals  of  the 
deceased  pope,  are  obliged  to  carry  them  to  the  cardinal  ca- 
merlin  go,  who  causes  them  to  be  broken  in  presence  of  the 
auditor  of  the  chamber,  the  treasurer,  and  the  apostolic  clerks. 

After  this,  the  cardinal-patron  and  the  pope’s  nephews  are 
obliged  to  leave  the  palace  in  which  he  died,  which  is  gene- 
rally the  Vatican,  or  Monte  Cavallo,  unless  he  happens  to  die 
suddenly.  The  cardinal  camerlingo  takes  possession  of  these 
palaces  in  the  name  of  the  apostolic  chamber  ; and  after  having 
entered  it  v/ith  the  formality  above-mentioned,  he  takes  a short 
inventory  of  the  remaining  moveables ; but,  as  before  ob- 
served, there  is  seldom  any  thing  left. 

In  the  mean  time,  the  penitentiaries  of  St.  Peter,  and  the 
almoner  of  the  deceased  pope,  after  having  caused  the  corpse 
to  be  shaved  and  washed,  have  it  immediately  embalmed. 
The  dead  pontiff  is  then  clothed  in  his  pontifical  vestments, 
having  his  mitre  on  his  head,  and  the  chalice  in  his  hand 
The  camerlingo,  in  the  mean  time,  sends  a body  of  guards  to 
secure  the  gates  of  the  city,  the  castle  of  St.  Angelo,  and  other 
posts.  The  caporioni,  or  captains  of  the  districts,  likewise, 
patrole  night  and  day  with  their  guards,  to  prevent  those  who 
are  caballing  for  the  election  of  a new  pope,  from  raising  any 
sedition. 

After  the  camerlingo  has  thus  provided  for  the  security  of 
Rome,  he  comes  out  of  the  apostolical  palace,  and  goes  round 
the  city  in  his  coach,  accompanied  by  the  Swiss  guards,  and 
the  captain  of  the  guards,  who  usually  attended  upon  the  de- 
ceased pope.  When  this  march  begins,  the  great  bell  of  the 
capitol  is  rung,  which  is  never  heard  but  at  the  death  of  the 
pontiff  to  give  notice  of  it  to  the  citizens. 

At  this  signal,  the  rota  and  all  the  tribunals  of  justice  arc 
shut  up,  as  likewise  the  datary,  pursuant  to  the  bull  of  Pius  V. 
in  eligendis.  No  more  bulls  are  now  given  out ; the  ordinary 
congregations  are  likewise  suspended,  insomuch  that  none  but 
the  cardinal  camerlingo,  and  the  cardinal  grand  penitentiary, 
continue  in  their  employments. 


ROMAN  CATHOLIC  CHURCH. 


389 


As  the  popes  have  made  choice  of  St.  Peter’s  church  for 
the  place  of  their  interment,  when  they  die  at  Mount  Cluirinal 
(now  Monte  Cavallo)  or  in  some  other  of  their  palaces  ; they 
are  carried  to  the  Vatican  in  a large  open  litter,  in  the  middle 
of  which  is  a bed  of  state,  on  which  the  corpse  of  the  pope  is 
laid,  clothed  in  his  pontifical  vestments. 

The  litter  is  preceded  by  a van-guard  of  horsemen  and 
trumpeters,  who  make  a mournful  sound,  their  instruments 
being  furled  with  purple  and  black  crape : these  trumpeters 
march  at  the  headofthe  first  troop,  mounted  on  dapple  horses, 
the  housings  of  which  are  of  the  same  colour  with  the  stream- 
ers fixed  to  the  trumpets ; but  those  of  the  van-guard  are  black 
velvet,  with  gold  and  silver  fringe.  These  horsemen  have 
their  lances  reversed  ; each  squadron  has  a standard  before  it, 
surrounded  with  kettle-drums,  muffled,  which  are  beaten  in  a 
mournful  manner. 

Several  battalions  of  the  Swiss  guards  advance  next ; one 
half  having  muskets,  and  the  other  halberds,  reversed.  These 
are  followed  by  twenty-four  groom.s,  each  leading  a horse 
covered  with  sable  housings  that  trail  upon  the  ground. 
Several  of  the  deceased  pope’s  tall  lacqueys  walk  without  order, 
between  the  led  horses,  with  lighted  torches  of  yellow  wax 
in  their  hands. 

Then  the  twelve  penitentiaries  of  St.  Peter’s  advance,  with 
each  a flambeau  in  his  hand,  and  surrounded  with  Swiss 
guards  armed  with  backswords  and  halberds,  and  having 
the  pope’s  litter  in  the  midst  of  them.  Immediately  before 
the  litter  comes  the  cross-bearer  mounted  on  a tall  horse,  with 
a caparison  of  wire  all  in  net  work,  like  a horse  prepared  for 
battle.  Behind  the  bed  of  state,  on  which  the  pope’s  body 
lies,  is  seen  the  chief  groom  on  a black  horse,  whose  ears  arc 
cropped,  and  whose  harness  consists  only  of  several  stripes  of 
linen  cloth,  a piece  of  white  satin,  and  a grand  plume  of  feathers, 
in  three  ranges,  one  above  the  other,  on  his  head,  and  some 
gaudy  tinsel. 

Afterwards,  twenty-four  more  grooms  come  forward,  leading 
black  mules  with  white  housings,  and  twelve  tall  lacqueys 
with  white  horses  covered  with  black  velvet.  After  these,  a 
troop  of  light  horse  advance,  the  men  being  all  clothed  in 
purple.  Then  come  a troop  of  cuirassiers,  and  lastly  the  re- 
mainder of  the  Swiss  guards,  whose  march  is  closed  by  a 
troop  of  carabineers,  who  guard  a few  pieces  of  brass  cannon 
gilt,  drawn  on  their  carriages 

I In  the  event  of  the  pope  dying  in  the  Vatican,  his  body  i.s 
immr'diately  carried,  by  the  back  stairs,  into  Sixtus  V ’s 
33^ 


300 


ROMAN  CATHOLIC  CHURCH. 


Chapel.  After  it  has  lain  there  twenty-four  hours,  it  is 
embalmed,  and  on  the  same  day  is  carried  to  St.  Peter’s 
Church,  attended  only  by  the  penitentiaries,  the  almoners, 
and  other  ecclesiastics,  who  follow  the  pontiff’s  corpse  as  far 
as  the  portico  of  the  great  church.  The  canons  of  the  church 
come  and  receive  it,  singing  the  usual  prayers  appointed  for 
the  dead ; and  afterwards  carry  it  into  the  chapel  of  the 
Blessed  Trinity,  where  it  is  exposed  for  three  days,  on  a 
bed  of  state  raised  pretty  high,  to  the  sight  of  the  people,  who 
crowd  to  kiss  the  feet  of  his  holiness  through  an  iron  rail,  by 
which  this  chapel  is  enclosed. 

Three  days  after,  the  corpse  being  again  embalmed  with 
fresh  perfumes,  is  laid  in  a leaden  coffin,  at  the  bottom  of 
which  the  cardinals,  whom  he  had  promoted,  lay  gold  and 
silver  medals,  on  one  side  of  which  is  the  head  of  the  de- 
ceased pope,  their  benefactor,  and  on  the  reverse,  his  most 
remarkable  actions.  This  coffin  is  afterwards  enclosed  in 
another  made  of  cypress  wood,  and  is  deposited  within  the 
wall  of  some  chapel,  till  such  time  as  a mausoleum  can  be 
erected  to  his  honour  in  St.  Peter’s,  or  any  other  church,  in 
case  he  himself  had  not  given  any  orders  for  the  erecting  of 
one  during  his  lifetime ; which  is  frequently  the  case.  But 
when  his  holiness  declares  by  his  last  will,  or  by  word  of 
mouth,  that  he  chooses  not  to  be  buried  in  St.  Peter’s,  but  in 
some  other  church  which  he  names,  then  his  body  must  not 
be  translated  till  after  he  has  lain  a whole  year  in  some  of  the 
chapels  of  that  church ; and  in  this  case  the  corpse  cannot  be 
removed  till  a large  sum  of  money  has  been  paid  to  the  chapter 
of  St.  Peter;  it  sometimes  costs  upwards  of  a million  of 
livres,  in  case  the  pope,  \vhose  corpse  they  are  desirous  of 
removing,  was  famous  for  his  piety,  and  that  any  grounds 
exist  to  presume  that  he  will  one  day  be  canonized. 

The  Apostolic  Chamber  defray’s  the  expenses  of  the  pope’s 
burial,  which  are  fixed  at  one  hundred  and  fifty  thousand 
livres : in  which  sum,  not  only  the  expenses  of  the  funeral 
are  included,  but  also  those  to  be  paid  for  the  erection  of  a 
mausoleum  in  St.  Peter’s,  and  illuminating  a chapel  of  state, 
where  a mass  of  Requiem  is  to  be  sung  every  morning  for  a 
week  together,  in  presence  of  the  sacred  college,  for  the  repose 
of  the  soul  of  the  deceased  pontiff  The  funeral  obsequies 
end  the  ninth  day  by  another  solemn  mass,  which  is  sung  by  a 
cardinal  bishop,  assisted  at  the  altar  by  four  other  cardinals 
with  their  mitres  on,  who,  together  with  the  officiating  priest, 
at  the  conclusion  of  the  office,  incense  the  representation  of 
the  coffin,  and  sprinkle  it  in  the  manner  enjoined  in  the  ritual. 


ROMAN  CATHOLIC  CHURCH. 


391 


in  presence  of  four  other  cardinals,  and  all  the  prelates  and 
officers  of  the  late  pope’s  court,  who  immediately  retire  as 
soon  as  the  last  Requiescat  in  Pace  is  pronounced,  to  ivhich 
they  answer.  Amen. 

After  the  pope’s  decease,  the  office  of  the  mass  is  said  ac- 
cording to  the  circumstances  of  the  times ; and  one  of  the 
lessons  is  applied  to  the  sacred  college.  On  the  first  and  last 
day  of  the  nine  days’  devotion,  two  hundred  masses  are  said 
for  the  soul  of  the  deceased  pontiffi  the  solemn  mass  is  sung 
by  a cardinal-bishop,  and  a hundred  masses  are  sung  on  the 
other  days. 

SEC.  IV. — HIERARCHY  OF  THE  ROMAN  CATHOLIC  CHURCH. 

The  pope,  considered  as  a bishop,  has  a diocese  subordi- 
nate to  him.  In  this  quality  he  appoints  for  his  vicar-general 
a bishop,  who,  ever  since  Pius  IV.,  is  always  a 
cardinal.  The  office  of  vicar-general  is  for  life. 

Fie  is,  ex  oficio,  the  proper  judge  of  ecclesiastics 
both  secular  and  regular  of  both  sexes,  and  also 
of  the  Jews  and  courtezans  at  Rome,  and  in  its  dependencies. 
He  confirms  and  confers  all  sacred  orders.  He  is  empowered 
to  inspect  and  visit  all  churches,  monasteries,  hospitals,  and 
other  pious  houses,  those  of  foreign  nations  excepted,  which 
are  all  exempt.  He  has  a vicegerent,  who  is  always  a bishop, 
to  assist  him  in  his  episcopal  functions.  He  has  likewise  a 
lieutenant,  who  is  a prelate,  but  under  the  rank  ef  bishop ; a 
referendary  of  both  signatures,  who  takes  cognizance  of  all 
civil  causes  at  his  court ; and  a judge  criminal  who  is  a lay- 
man to  judge  all  crimes  committed  by  clerks  and  regulars. 
But  that  which  makes  the  post  of  grand-vicar  very  considera- 
ble and  profitable,  is  the  power  he  has  of  deciding  all  differ- 
ences that  arise  relating  to  matrimony. 

The  Apostolic  Chamber  pays  him  provisionally,  exclusive 
of  the  profits  arising  from  his  courts,  twelve  hundred  crowns 
of  gold  annually.  Fie  has,  besides  the  above-mentioned  offi- 
cers, four  notaries,  or  registrars,  a provost,  and  a company  of 
bailiffs  and  sergeants. 

The  chancellor  wrote  formerly,  in  the  poj^e’s  name,  all  the 
rescripts,  doubts,  and  scruples  with  respect  to  faith,  which  bi- 
shops and  others  proposed  to  him;  insomuch  Pope’.^ 

that  he  executes  the  office  of  secretary  of  state,  Chancellor 
of  the  briefs,  and  that  of  chancellor.  This  dig-  Vice- 
nity  is  purchased,  and  costs  a hundred  thousand  Chancellor, 
crowns ; it  yields  about  twelve  thousand  crowns  per  annum  to 


392 


ROMAN  CATHOLIC  CHURCH. 


the  incumbent,  and  is  for  life.  The  j\irisdiction  of  the  cardi- 
nal vice-chancellor  extends  to  the  issuing  out  all  apostolical 
letters  and  bulls,  and  also  to  all  petitions  signed  by  the  pope. 

The  regent  of  the  apostolic  chancery  is  established  by  the 
vice-chancellor’s  patent,  by  which  he  is  empowered  to  commit 

Rg^cnt  and  appeals  to  the  referendaries  and  auditors  of 
Rcc:is1rars  of  the  rota ; and  these  he  distributes  to  them  by  or- 
tlic  Pope’s  der,  that  each  of  them  may  be  employed,  and  get 

Chancery,  money  in  their  turns.  There  are  twelve  referen- 

daries, who  are  all  prelates,  and  are  called  registrars  of  the 
high  court ; they  arc  clothed  in  long  purple  robes.  These 
employments  are  purchased,  and  the  vice-chancellor  has  the 
nomination  of  six,  the  others  being  in  the  gift  of  the  pope. 
The  post  of  regent  is  purchased  at  30,000  crowns,  and  the 
annual  produce  amounts  to  3,000.  The  posts  of  the  prelates 
referendaries,  of  both  signatures,  who  are  registrars  of  the 
high  court,  sell  for  13,000  crowns,  and  produce  each  1200 
crowns  annually.  These  thirteen  prelates  have  their  seats 
when  the  pope  assists  solemnly  at  the  office,  but  the  regent 
never  appears  there  in  that  quality,  to  prevent  any  disputes 
about  precedency. 

The  registrars  of  the  high  court  draw  up  the  minutes  of  all 
bulls,  from  the  petitions  signed  by  the  pope,  and  collate  them 
after  they  are  written  on  parchment ; they  afterwards  send 
them  to  the  registrars  of  the  lower  court,  who,  with  the  regis- 
trars or  apostolical  writers,  tax  them.  All  these  employments 
would  not  be  worth  so  much,  nor  produce  ten  per  cent,  profit, 
were  the  bulls  which  collate  to  rich  benefices  issued  out  gra- 
tis ; but  nothing  is  ever  purchased  from  the  apostolical  chan- 
cery, without  paying  sums  proportionately  to  the  value  of  the 
benefices,  or  other  grants. 

The  cardinal-nephew,  if  the  pope  have  any,  or  another  car- 
dinal, is  always  the  pope’s  principal  secretai’y  of  state;  for  this 
post  is  never  given  to  any  person  under  the  dig- 1 
tai^^of  slate cardinal.  There  are  ten  other  sccreta-  j 
aiy  o a c.  ^ state,  between  whom,  the  provinces  of  the  J 
ecclesiastical  state  are  divided;  but  they  are  in  such  subordi-’ 
nation  to  him,  that  they  do  nothing  without  his  participation; 
so  that,  properly  speaking,  they  are  no  more  liian  under-sec- 
retaries of  state. 

The  cardinal-secretary  signs,  by  the  po}>e’s  order,  all  letters 
directed  to  princes,  nuncios,  vice-legates,  governors,  and  j)rc- 
fi:cts;  and  the  patents  of  all  those  who  are  njipointcd  for  the 
government  and  administration  of  justice,  in  the  whole  terri- 
tory of  the  ecclesiastical  state.  But  the  provisions  or  patents 


ROMAN  CATHOLIC  CHURCH. 


303 


of  governors  of  cities,  and  large  towns  surrounded  with  walls; 
those  of  legates,  vice-legates,  and  presidents,  are  drawn  up  by 
brief,  under  the  fisherman’s  ring  or  seal;  and  all  those  who 
are  raised  to  these  employments,  cardinals  excepted,  take  an 
oath  before  the  cardinal  camerlingo,  in  the  presence  of  a no- 
tary of  the  chamber,  and  swear  on  their  own  briefs.  The  ab- 
sent do  the  same  by  proxy. 

All  the  ambassadors  of  princes,  after  having  had  audience 
of  the  pope,  come  and  visit  the  cardinal-secretary  before  they 
wait  upon  any  of  the  magistrates  of  Rome;  because  the  post 
of  superintendent  of  the  ecclesiastical  state  is  annexed  to  this 
particular  office.  These  two  posts  are  for  life,  and  the  pope 
generally  bestows  them  gratis;  but  sometimes,  in  case  he  be 
in  urgent  necessity  for  money,  he  sells  them ; they  produce 
15,000  crowns  annually. 

The  under-secretaries  of  state  are,  by  their  office,  obliged 
to  draw  up  all  the  minutes  which  the  cardinal-secretary  may 
require,  and  to  make  a fair  copy  of  all  the  letters  and  patents 
which  he  is  to  sign. 

The  prefect  of  the  briefs  is  always  a cardinal,  whose  post 
is  purchased,  and  is  for  life : it  costs  20,000  crowns ; and  pro- 
duces annually  2500  crowns,  exclusive  of  the  ex- 
traordinary  perquisites,  which  he  receives  from  Briefs, 
all  those  whose  briefs  he  despatches.  By  his 
office  he  is  obliged  to  review  all  the  minutes,  and  sign  all  the 
copies  of  assessed  briefs ; but  he  is  neither  empowered  nor 
commissioned  to  view  the  secret  briefs.  He  is  generally  de- 
puted by  his  holiness,  with  other  prelates,  to  assist  at  the  sig- 
nature of  grants,  which  is  made  in  the  pontifical  palace.  His 
post  is  very  honourable  and  profitable,  for  he  has  a seat  in  the 
pope’s  palace  near  the  datary,  and  when  he  revises  the  briefs, 
he  may  add  or  cut  off  any  clauses : on  which  account,  the 
secretaries,  who  all  in  their  several  turns  assess  these  briefs, 
rate  them  either  higher  or  lower,  accordingly  as  they  are  de- 
sirous of  favouring  those  who  are  to  have  them  despatched ; 
for  which  reason,  all  who  come  on  these  occasions,  pay  their 
court  assiduously  to  this  prefect,  and  endeavour  to  bribe  him 
to  their  interest  by  some  present,  proportionable  to  the  advan- 
tages granted  by  those  briefs. 

^ The  office  of  'prefect  of  the  ngnature  of  favour  is  never 
given  to  any  person  under  the  dignity  of  cardinal,  who  re^ 
ceives  from  the  apostolical  chamber  a yearly 
pension  of  1200  crowns,  so  long  as,  by  the 
pope’s  favour,  he  enjoys  this  post,  who  removes  naturcL 
him  whenever  he  pleases.  The  chief  employ- 


394 


ROMAN  CATHOLIC  CHURCH. 


merit  of  the  cardinal-prefect  is  to  preside  over  all  those  pre- 
lates, Avho  assist  at  the  signature  of  favour,  made  every  Tues- 
day before  the  pope.  He  likewise  signs  all  the  petitions 
which  are  presented  to  this  assembly,  in  which  twelve  cardi- 
nals, at  least,  always  meet  by  the  order  of  his  holiness,  one 
of  whom  is  generally  the  cardinal-prefect  of  the  signature  of 
justice.  There  are  likewise  in  this  assembly  twelve  prelates 
referendaries,  who  have  each  their  vote  in  the  signature  of 
justice. 


The  jurisdiction  of  the  prefect  of  the  signature  of  justice 
extends  to  judge  the  causes  of  those  persons  who  think  them- 
selves injured  by  any  sentence  given  by  the  ordinary  judges. 
Every  Thursday  twelve  prelates  assemble  at  his  house,  and 
these  are  the  most  ancient  referendaries  of  the  signature,  and 
have  an  active  voice. 

The  college  of  the  prelates  referendaries  is  not  limited  as 
to  the  number,  and  the  employments  are  not  purchased,  but 
are  only  titles  of  honour,  which  the  pope  bestows 
R^eretSa^^^  persons  of  high  birth  and  learning,  as  a step 
towards  the  most  considerable  employments  of 
the  Court  of  Rome.  A person,  before  he  can 
bo  thus  promoted,  must  first  have  the  nomination  of  the  cardi- 
nal-patron, and  the  pope’s  consent.  7''he  cardinal-prefect  of 
the  signature  of  justice  afterwards  orders  one  of  his  officers  to 
institute  the  proper  inquiries,  pursuant  to  the  constitution  of 
Sixtus  V.,  by  which  it  is  enacted,  that  every  candidate  must 
prove  he  is  doctor  of  both  laws,  that  he  has  been  an  inhabitant 
of  Rome  for  two  years,  that  he  is  twenty-five  years  of  age, 
and  that  he  has  wealth  sufficient  to  support  the  prelature  with 
honour. 

, The  pope’s  datary  and  the  chancery  courts  were  formerly 
one  and  the  same  thing,  but  the  multitude  of  affairs  to  bo 
transacted  therein,  obliged  his  holiness  to  divide 
DTar^  it  into  two  tribunals,  which  arc  so  nearly  related 

^ to  one  another,  that  the  chancery  does  no  more 

than  despatch  all  that  has  passed  through  the  datary  court. 

The  officer  called  datary  is  a prelate,  and  sometimes  a 
cardinal  deputed  by  his  holiness  to  receive  all  such  petitions 
as  are  presented  to  him,  touching  the  provisions  for  benefices. 
By  this  post,  the  datary  is  empowered  to  grant  all  benefices 
that  do  not  produce  upwards  of  twenty-four  ducats  annually, 
without  acquainting  his  holiness  therewith;  but  for  those 
which  amount  to  more,  he  is  obliged  to  cause  the  provisions 
thereof  to  be  signed  by  the  pope,  who  admits  him  to  an  audi- 
ence every  day.  In  case  there  be  several  candidates  for  the 


ROMAN  catholic  CHURCH. 


895 


same  benefice,  he  is  at  liberty  to  bestow  it  on  whomsoever  of 
hem  he  thinks  proper,  provided  he  has  the  requisite  qualifica- 
ions.  The  datary  has  a yearly  salary  of  two^  thousand 
Howns,  exclusive  of  the  immense  perquisites  which  he  re* 
icives  from  those  who  address  him  for  any  benefice. 

A Dominican  friar,  of  the  order  commonly  called  the 
Preaching  Brothers,  is  always  Master  of  the  Pope's  Palace, 
3vcr  since  the  founder,  who  was  canonized  by 
he  name  of  St.  Dominie,  was  raised  to  that  The  Major 
iignitybyHonoriusIII  in  1216  He  preaches 
ance  a month  in  the  public  chapel  oi  the  palace,  of  Pope’s 
ar  appoints  one  of  his  brethren  to  perform  the  household, 
service  for  him.  He  has  a seat  in  the  pope’s 
chapel,  next  to  the  deacon,  or  most  ancient  auditor  of  the  rota. 
He  has  no  fixed  salary,  because,  by  the  statutes  of  his  order, 
he  is  not  allowed  to  have  any  money  which  he  can  call  his 
awn ; but  he  is  allowed  a table  at  court  with  his  companions 
and  servants,  and  a coach  is  kept  for  him. 

He  is  the  judge  in  ordinary  of  all  printers,  engravers,  and 
booksellers,  who  are  not  permitted  to  publish  or  sell  any  work 
without  his  permission  being  first  obtained.  All  books  tliat 
:ome  to  Rome  are  examined  by  him,  or  his  officers,  who  con- 
fiscate all  that  are  prohibited  by  the  index  of  the  Council  of 
Trent. 

The  other  chief  officers  that  reside  in  the  pontifical  palace, 
iind  near  the  person  of  his  holiness,  are  the  major-domo,  or 
.master  of  the  household,  which  officers,  in  the  courts  of  other 
princes,  are  called  high-stewards.  I’he  pope’s  master  of  the 
household  superintends  all  the  domestics  of  the  apostolical 
palace ; but  his  holiness  employs  the  chief  steward  of  the 
hospital  of  the  Literate  Orphans,  to  furnish  him  with  provi- 
sions, and  the  hospital  has  proper  fees  allowed  to  it. 

There  are  always  two  gentlemen  near  the  pope’s  person, 
who  have  the  title  of  masters  of  the  chamber.  The  chief 
zap-hearer,  who  is  called  coppeiro,  presents  the  glass  to  his 
holiness,  with  a salver  which  he  holds  before  him,  and  kneels 
on  both  knees,  when  the  pope  drinks.  The  officer  whose 
business  it  is  to  see  the  dishes  brought  in  order  to  the  pope’s 
able,  is  called  in  Italian  scalco.  The  carver,  who  cius  up 
■he  meat  before  the  sovereign  pontitf,  the  chief  harbinger 
who  regulates  the  apartments  of  tiic  pope’s  household,  and  all 
-he  other  officers  above-mentioned,  are  prelates,  who  wear 
purple  vestments,  and  have  each  two  deputies  to  officiate  in 
their  absence. 

There  are  hkewise  several  privp  chamberlains,  ail  prelates, 


G06 


ROMAN  CATHOLIC  CHURCH. 


who  arc  clothed  in  long  purple  cassocs  with  sleeves  trailing 
10  the  ground,  but  have  no  cloak.  Among  these,  eight  are 
declared  'pariakers,  and  divide  among  themselves  whatever 
presents  arc  made  them ; and  of  these  the  pope  chooses  one  to 
be  his  privy-treasurer,  whose  business  it  is  to  distribute  such 
alms  as  his  holiness  bestows  privately. 

Another  of  these  privy-chamberlains  is  appointed  master  of 
the  tvardrohe.  He  is  entrusted  with  all  the  plate,  whether  of 
gold  or  silver ; all  the  jewels  and  shrines  for  relics,  as  also 
the  Ag7ius  Deis,  which  he  distributes  daily  to  pilgrims  and 
strangers  at  a certain  hour.  The  popds  physician  in  ordinary 
is  also  a privy  chamberlain,  but  not  the  other  twm,  who  arc 
physicians  of  his  household. 

The  fixed  pension  of  each  privy-chamberlain  amounts  to  a 
thousand  crowns  annually ; and  the  partakers  have  at  least 
double  that  sum  arising  from  the  presents  made  at  the  crea- 
tion and  death  of  every  cardinal.  The  chamberlain  who  dis- 
tributes the  Agnus  Deis  receives  more  than  all  the  rest,  par- 
ticularly when  any  extraordinary  solemnity  induces  foreigners 
to  visit  Rome ; such  as  the  years  of  the  jubilee,  an  embassy>a 
lioly  canonization  that  makes  a great  noise,  or  any  famous 
miracle.  In  such  cases  he  has  several  thousand  crowns  given 
him  for  the  little  consecrated  images  of  wax. 

The  pope’s  privy  chaylams  have  the  same  salary  as  the 
chamberlains.  They  assist  in  saying  the  office  of  the  brevia- 
ry, and  wait  upon  him  at  mass,  when  he  celebrates  it  in  pri- 
vate. One  of  these  carries  the  cross  before  his  holiness  when 
he  goes  abroad,  and  in  case  he  goes  on  foot  another  of  them 
GU])ports  his  train. 

When  the  pope  assists  at  solemn  mass,  and  in  processions, 
his  chaplains  carry  the  mitres  and  triple  crowns  enriched  with 
precious  stones,  which  they  display  in  a very  pompous  man- 
ner, holding  them  aloft  with  both  their  hands  to  show  them  to 
the  people  as  his  holiness  walks  along.  There  are  also  chap- 
lains belonging  to  the  guards  and  grooms,  who  say  mass  every 
morning  in  the  guard-room,  &c.  these  are  called  common 
chaplains;  their  yearly  salary  amounts  to  no  more  than  fifty 
crowns,  but  then  they  are  paid  besides  for  whatever  masses 
they  celebrate. 

I'he  pope’s  assistants  and  valets  de  chamhre  have  five  hun- 
dred crowns  a year,  and  several  other  very  considerable  pro- 
fits ; not  to  mention  that  as  they  have  a more  free  access  to  his 
holiness  than  the  rest  of  ills  domestics,  they  never  fail  of  beni- 
fices. 

Ther"  are  likewise  honorary  chamberlains,  who  are  pre- 


Obsequies  of  ibe  deceased  pope.  p.  S87. 


Pope’s  corpse  exposed  in  8t.  Peter’s  Church,  p.  390. 


ROMAN  CATHOLIC  CHURCH. 


S97 


lies  of  the  first  quality,  among  whom  the  pope  generally 
lakes  choice  of  a Frenchman,  a German,  and  a Spaniard, 
"he  chamberlains  of  the  Boussole,  are  so  many  ushers,  be* 
ause  they  always  keep  a guard  at  his  holiness’s  chamber- 
oor.  The  chamberlains  without  the  avails  are  so  called,  be- 
ause  they  follow  the  pope  without  the  Vatican,  and  attend 
pon  him  in  all  his  public  cavalcades,  with  the  chamberlain’s 
squires,  clothed  in  red  cloth,  and  covered  with  a large  cope 
f the  same  colour  furred  with  ermine.  Each  of  these  do  duty 
1 the  apostolical  palace,  and  have  their  distinct  office;  but  the 
onorary  chamberlains  never  mount  guard,  nor  appear  in  the 
ope’s  ante-chamber  but  when  they  please.  These  arc  gene- 
ally  employed  by  the  pope  to  carry  the  red  cap  or  hat,  to  any 
ewly-elected  cardinals,  who  are  not  in  Rome  at  the  time  of 
iieir  being  raised  to  that  dignity. 

The  pope  has  a master  of  the  household  and  scalco,  in  the 
/"atican  as  well  as  on  Monte  Cavallo ; and  another  carver, 
/hose  office  it  is  to  prepare  the  banquet,  which  he  gives  to  the 
ardinals  on  certain  extraordinary  occasions,  and  on  solemn 
3stivals ; another  scalco  and  carver  for  the  ambassadors,  and 
ther  distinguished  foreigners,  whom  the  pope  entertains  in  a 
plendid  manner  ; and  another,  who  prepares  the  dinner  given 
) the  thirteen  poor  pilgrims,  serves  up  the  first  dish  at  their 
ible,  and  treats  them  in  a magnificent  manner  every  day,  in 
nitation  of  Pope  Clement  VIII.,  who  restored  this  custom, 
irst  introduced  by  Gregory  the  Great.  These  officers  are 
lothed  in  purple. 

The  pope  always  makes  choice  of  a native  of  Rome  for  the 
aaster  of  his  stables.  This  officer  bears  the  name  of  cavila- 
izzo. 

The  harbingers  above-mentioned,  assign  the  apartments  to 
be  pope’s  household,  and  have  deputy  harbingers  and  their 
ssistants,  who  are  entrusted  with  the  hangings,  ornaments, 
nd  other  furniture  of  the  pontifical  palace.  They  are  like- 
wise employed  to  adorn  the  apartments  when  either  consistory, 
ignature  of  favour,  or  congregation  is  held. 

There  are  likewise  footmen,  called  grooms,  who  keep  guard 
n the  halls  of  the  pope’s  palace,  and  are  very  numerous,  be- 
ause  the  pope  bestows  this  place  on  all  those  who  were  his 
, rooms  when  he  was  cardinal ; and  moreover,  he  likewise 
, fives  those  places  to  all  the  chiefs  of  the  grooms  that  are  in 
he  service  of  the  cardinals  and  ambassadors,  who  are  present 
it  Rome  at  the  time  of  his  creation.  Their  clothing  is  a red, 
lowered  satin ; and  whenever  they  go  out,  they  have  a blue 
doth  cloak  and  a sword,  the  hilt  of  which  is  of  silver  gilt 
34 


398 


ROMAN  CATHOLIC  CHURCH. 


The  pope  has  twelve  officers,  who  have  each  a red  wand, 
and  twelve  others,  who  carry  silver  maces,  and  walk  before 
him  in  a ceremonial  habit,  every  time  he  appears  in  public 
with  his  mitre  and  cope  on.  When  the  consistory  is  held,  they 
guard  the  door,  and  wait  upon  his  holiness  when  he  is  enter- 
ing or  departing.  These  twenty-four  posts  are  all  purchased 
for  six  hundred  crowns  each,  and  produce  about  fifty  annually. 

The  pope’s  sacristan,  who  takes  the  title  of  prefect,  is  al- 
ways a friar  of  the  order  of  the  hermits  of  St.  Austin.  This 

Prefect  of  entrusted  with  all  the  ornaments,  gold 

the  Pope’s  Sa-  silver  vessels,  crosses,  cups,  thuribles,  shrines 
cristy.  for  enclosing  relics,  and  other  valuable  things  be- 

longing to  his  holiness’s  sacristy. 

It  is  he  that  prepares  the  host,  and  inspects  the  bread  and 
wine,  when  the  pope  celebrates  mass  pontifically,  or  in  private. 
Whenever  his  holiness  assists  solemnly  at  mass,  his  sacristan 
places  himself  among  the  assisting  bishops,  above  the  dean,  or 
the  senior  auditors  of  the  rota ; and  observes  to  take  off  or  put 
on  the  pope’s  mitre,  as  often  as  he  is  required  by  the  rubric  of 
the  Roman  Pontifical. 

He  distributes  the  relics,  and  signs  the  memorials  of  those 
indulgences,  which  pilgrims  desire  for  themselves  and  rela- 
tions. We  shall  make  two  remarks  on  this  head; — First, 
that  indulgences  are  never  granted  to  any  pilgrims  but  to 
those  who  are  actually  upon  a journey,  and  appear  personally 
before  the  pope’s  sacristan. 

Secondly,  with  regard  to  those  indulgences  which  persona 
who  go  to  Rome  desire  for  their  relations,  they  are  not  to  be 
granted  to  them  but  when  they  are  in  their  expiring  moments; 
i.  e.  the  pope  grants  by  briefs,  addressed  to  certain  persons,  for 
whose  names  blanks  are  left,  a power  of  making  choice  of 
what  confessor  they  shall  think  proper,  when  at  the  point  of 
death ; and  to  be  absolved  by  him  from  all  sins  in  general,  and 
all  reserved  cases,  of  what  nature  soever ; with  a full  power 
to  this  confessor,  of  remitting  to  the  person  to  whom  this  brief 
is  given,  all  the  punishments  which  God  might  otherwise  have 
inflicted  on  him  for  his  sins,  whether  in  this  life  or  after  his 
death,  in  hell  or  in  purgatory. 

Formerly,  the  chancellor  superintended  the  pope’s  library; 
but  in  latter  ages  it  is  an  office  apart,  yielding  twelve  hun- 
, dred  crowns  in  gold  annually,  to  the  possessor, 

brarian  ^ never  bestows  it  on  any  person  under 

the  dignity  of  a cardinal,  who  assumes  the  title 
of  librarian  of  the. Vatican.  He  has  two  sub-librarians,  the 
first  of  whom  is  generally  one  of  the  pope’s  domestic  prelates, 


ROMAN  CATHOLIC  CHURCH. 


399 


ind  has  six  hundred  crowns  a year,  with  an  allow’ance  of 
>read  and  wine  for  the  whole  year.  The  second  has  four  hun- 
Ired  crowns,  and  the  same  provision  as  the  former. 

These  three  places  are  always  filled  by  persons  of  great 
earning,  who,  to  the  knowledge  of  other  tongues,  add  the 
)riental  languages  in  particular.  The  librarian  has  the  di- 
ection  of  a noble  printing-house,  where  nothing  is  printed 
(without  his  permission.  It  abounds  with  types  of  all  the 
mown  tongues  in  which  the  learned  are  conversant. 

His  holiness  has  six  masters  of  the  ceremonies,  two  of  whom 
re  called  assistants,  and  the  other  four  supernumeraries, 
rhe  two  assistants  receive  of  every  newly-cre-  Master  of  the 
ted  cardinal  224  crowns  of  gold,  and  of  the  Ceremonies, 
leirs  of  those  who  die,  100  crowns  ; which  sums 
aey  equally  share.  Their  employments  bring  them  in  alto- 
ether  about  1000  crowns  yearly,  besides  a table  in  the  Vati- 
an.  All  the  chamberlains  have  an  equal  authority  to  regu- 
ite  pontifical  functions,  to  acquaint  the  cardinals  with  their 
uty,  and  to  issue  orders  to  all  persons  belonging  to  the  court. 

They  all  have  admission  into  the  conclave,  and  likewise  in 
le  congregation  of  rites,  but  one  only  goes  to  the  ceremonial 
ongregation.  Whenever  the  pope  sends  any  cardinal  a la- 
zre  out  of  Rome,  he  deputes  one  of  the  supernumerary  mas- 
k’s of  the  ceremonies  to  attend  upon  him.  They  are  clothed 
1 purple  cassocs,  with  black  buttons  and  facings,  and  sleeves 
•ailing  on  the  ground ; in  the  papal  chapel  they  wear  a red 
assoc  as  the  rest  of  the  cardinals,  and  rochets  like  the  prelates. 

The  Ruota  is  one  of  the  most  august  tribunals  of  Rome, 
nd  is  composed  of  twelve  prelates,  one  of  whom  must  be  a 
lerman,  another  a Frenchman,  and  two  Span- 
irds.  Each  of  the  sovereigns  of  these  three  na- 
ons  names  a prelate,  who  bears  the  name  of 
is  crown.  The  other  eight  are  Italians,  three  of  whom  must 
e Romans,  one  Bolognese,  a Ferraran,  a Milanese,  a Vene- 
an,  and  a Tuscan.  Each  auditor  has  four  notaries  or  regis- 
•ars,  and  the  senior  auditor  performs  the  function  of  presi- 
ent. 

They  meet  in  the  apostolical  palace  every  Monday  and  Fri- 
ay,  except  during  vacations;  but  when  the  pope  resides 
1 the  palace  of  Mount  Gluirinal,  the  assemblies  are  held  in 
le  chancery. 

They  take  cognizance  of  all  such  suits  in  the  territory  of 
le  church  as  are  brought  in  by  way  of  appeal,  and  also  of 
latters  beneficiary  and  patrimonial.  This  tribunal  does  not 
^dge  a cause  at  once,  but  pronounces  as  many  sentences. 


400 


ROMAN  CATHOLIC  CHURCH. 


called  decisions,  as  there  are  points  contested  in  a suit.  After 
these  sentences  are  given,  the  party  may  get  his  cause  revised 
again  by  the  pope  himself,  at  the  signature  of  favour,  which  is 
a kind  of  civil  petition.  The  place  of  these  auditors  produces 
but  1000  crowns  yearly  to  each,  and  they  receive  no  fees;  but 
then  they  are  generally  created  cardinals  by  way  of  reward 
for  the  pains  they  have  taken. 

This  council  has  the  direction  of  all  the  pope’s  deme-snes, 
the  finances  of  which  consist  in  what  is  called  the  revenues 
The  A os  Apostolic  Chamber.  It  consists  of  the 

tolic Chamber"  cardinal  great  chamberlain,  who  is  at  the  head 
of  it ; of  the  governor  of  the  ruota,  who  is  the 
vice-chamberlain  ; of  a treasurer-general,  an  auditor,  a presi- 
dent, an  advocate-general,  a solicitor-general,  a commissary, 
and  twelve  clerks  of  the  chamber ; of  whom  four  are,  first  the 
prefect  of  the  plenty  of  grain  ; a second  the  prefect  of  provi- 
sions, and  such  like  commodities  ; the  third  the  prefect  of  the 
prisons ; and  the  fourth  the  prefect  of  the  streets.  The  re- 
maining eight  are  deputed  to  take  cognizance  of  various  causes, 
each  privately  in  his  chamber. 

Formerly  the  pope  used  to  depute  six  clerks  of  his  house- 
hold for  the  direction  of  his  revenues,  from  which  those  who 
have  the  management  of  them  receive  their  names.  Sixtus 
V.  ordered  that  their  employments  should  be  purchased,  and 
increased  their  number  to  twelve.  They  meet  every  Monday 
and  Friday  in  the  pope’s  palace,  and  their  jurisdiction  extends 
to  all  things  relating  to  the  pope’s  demesnes. 

Each  clerk  of  the  chamber  takes  immediate  cognizance  of 
all  causes  that  are  sent  up  from  the  Apostolical  Chamber  by 
appeal.  None  of  the  places  of  clerk  of  the  chamber  are  pur- 
chased for  less  than  80,000  crowns,  nor  yield  less  than  8000 
crowns  annually.  The  posts  of  treasurer-general,  and  audi- 
tor of  the  Apostolical  Chamber,  are  purchased  for  similar 
sums,  and  produce  similar  revenues. 

The  temporal  dominions  of  the  pope  are  at  present  confined 
to  a territory  south  of  the  river  Po,  in  Italy,  containing  not 
Present  state  than  fifteen  thousand  square  miles,  and  two 

of  the  Roman  millions  and  five  hundred  thousand  inhabitants. 
Catholic  The  ecclesiastical  subjects  of  the  pope  are  vari- 
Church.  ously  estimated  from  eighty  to  one  hundred  and 

twenty  millions,  who  are  scattered  over  the  whole  world. 
The  countries  which  are  considered  entirely  papal,  are  the 
pope’s  dominions  in  Italy,  Spain,  Portugal,  and  South  Ame- 
rica ; France,  Austria,  Poland,  Belgium,  Ireland,  and  Canada, 
almost  entirely.  Switzerland  has  seven  hundred  thousand ; 


ROMAN  CATHOLIC  CHURCH. 


401 


ngland  more  than  half  a million.  Others  are  found  in  Rus- 
a,  Sweden,  Denmark,  the  West  India  Islands,  and  the  United 
,ates. 

As  a temporal  prince,  the  political  power  of  the  pope  is  now 
‘garded  with  absolute  contempt  by  all  the  European  go* 
u'nments ; but  it  is  still  supported  by  them  as  a matter  of 
)licy. 

France,  more  particularly,  appears  almost  ready  to  throw 
r entirely  the  trammels  of  the  papal  yoke ; for,  as  the  Ca- 
lolic  priesthood  has  been  found  uniformly  to  give  its' support 

I an  arbitrary  form  of  government,  and  to  neglect  the  instruc- 
Qn  of  the  people,  the  Bourbon  dynasty  has  been  overthrown 
y the  revolution  of  1830,  and  the  Romish  Church  cut  off 
om  being  the  established  religion,  and  free  toleration  granted, 
till,  as  the  Roman  Catholic  is  the  professed  religion  of  the 
lajority  in  the  French  nation,  its  clergy  at  present  continue 
) receive  their  usual  salaries  from  the  new  government.  So 
rossly  have  the  French  been  deluded  with  the  popish  cere- 
lonies  and  superstitions,  that  the  more  intelligent  have  be* 
Dme  infidels.  Such,  indeed,  is  the  case  throughout  the  Ro- 
lan  Catholic  countries,  and  especially  in  Italy;  the  people 
lerefore  are  ill-prepared,  at  present,  to  embrace  the  pure 
■hristianity  of  the  New  Testament,  of  which,  indeed,  they  are 
.most  universally  ignorant.  Nevertheless,  the  vigorous  ef- 
rts  of  some  devoted  servants  of  Christ  at  Paris,  with  several 
^ents  from  the  Methodist,  Continental,  London,  and  Baptist 
lissionary  Societies  in  England,  and  especially  with  the  re- 
ival  of  religion  among  the  Protestants  of  the  south  of  France, 

II  contributing  to  the  circulation  of  the  scriptures,  and  the 
iffusion  of  divine  knowledge,  will,  we  trust,  be  blessed  of  God, 

> produce  an  evangelical  reformation  in  that  great  country. 

Education  being  vigorously  promoted  through  many  parts 
f Germany,  and  the  holy  scriptures  being  extensively  circu- 
ited, popery  will  not  be  able  much  longer  to  retain  its  hold 
a the  millions  in  Austria  and  Hungary.  Even  the  Italian 
ates,  and  Rome  itself,  have  received  many  copies  of  the 
lessed  word  of  God;  and  it  is  believed,  that  not  a few  Catho- 
cs,  and  some  of  the  priests,  are  sincerely  studying  the  scrip- 
ires  of  truth  for  their  internal  salvation.  Knowledge,  by  the 
Iritish  system  of  education,  is  increasing  in  South  America ; 
nd,  with  it,  the  holy  scriptures  are  circulated  among  the  su- 
erstitious  Catholics. 

In  British  India  and  the  east,  the  Roman  Catholic  Church 
as  an  establishment  of  three  archbishops  and  seventeen  bish- 
ps,  with  many  priests,  besides  Romish  missionaries ; but 
34* 


402 


ROMAN  CATHOLIC  CHURCH. 


scriptural  knowledge,  as  we  have  seen  is  advancing  in  those 
populous  regions  of  the  earth. 

Canada  has  the  Roman  Catholic  system  for  the  established 
religion;  and  efforts  are  being  made  to  extend  the  influence 
of  popery  in  the  United  States  of  America,  particularly  in  the 
wonderous  valley  of  the  Mississippi ; but  its  antidote  is  provi* 
ded  in  the  Bible. 

Ireland  is  chiefly  popish ; and  in  that  injured,  degraded,  and 
distracted  country,  there  are  nearly  five  thousand  Roman  Ca- 
tholic priests.  But  scriptural  light  and  knoAvledge  are  ad- 
vancing among  the  people,  notwithstanding  their  prejudices 
against  the  Protestants. 

England,  at  the  commencement  of  this  century,  it  is  said, 
had  not  quite  fifty  Roman  Catholic  chapels  ; now  it  has  about 
four  hundred  and  fifty : but  this  cannot  be  matter  of  wonder, 
when  we  consider  the  amazing  increase  of  its  population  ; the 
influx  of  Irish;  and  the  ignorance  of  multitudes  of  the  lower 
classes  concerning  the  essentials  of  religion  as  taught  in  the 
New  Testament.  But  a scriptural  education  of  the  people 
with  the  diligent  and  faithful  preaching  of  the  Gospel,  will  be 
the  effectual  means  of  subverting  every  false  system  of  reli- 
gion, and  of  converting  the  ignorant  millions  of  mankind  to 
the  saving  knowledge  of  God  in  Christ  Jesus. 


PART  IV 


RELIGIOUS  CUSTOMS  AND  CEREMONIES  OF  PROTESTANT 
COMMUNITIES. 

Under  the  head  of  Protestant  Communities  it  is  proposed, 
for  the  sake  of  convenience,  to  treat  of  the  principal  denomi- 
nations which,  whether  strict  or  lax,  orthodox,  or  otherwise, 
deny  the  supremacy  of  the  Pope  of  Rome,  and  the  discipline 
of  that  church  ; adopting,  for  their  profession  of  faith,  articles 
in  their  estimation  more  scriptural,  and  ceremonies  and  modes 
of  worship,  varying  according  to  their  views  of  the  require- 
ments of  the  gospel. 


LUTHERANS. 


403 


SEC.  I. LUTHERANS. 


The  Lutherans  derive  their  name  from  Martin  Luther,  a 
celebrated  reformer,  who,  in  the  beginning-  of  the 
sixteenth  century,  opposed  the  church  of  Rome  ^ 
with  great  zeal  and  success. 

The  system  of  faith  embraced  by  the  Lutherans,  was 
drawn  up  by  Luther  and  Melancthon,  and  presented  to  the 
Emperor  Charles  V.,  in  1530,  at  the  diet  of  Au-  g 
gusta,  or  Augsburg,  and  hence  called  the  Augus-  paith!  ^ ^ 

tan  or  Augsburg  Confession.  It  is  divided  into 
two  parts,  of  which  (he  former,  containing  twenty-one  articles, 
was  designed  to  represent,  with  truth  and  perspicuity,  the 
religious  opinions  of  the  reformers ; and  the  latter,  containing 
seven  articles,  is  employed  in  pointing  out  and  confuting  the 
seven  capital  errors  which  occasioned  their  separation  from 
the  church  of  Rome  : these  were,  communion  in  one  kind,  the 
forced  celibacy  of  the  clergy,  private  masses,  auricular  confes- 
sion, legendary  traditions,  monastic  vows,  and  the  excessive 
power  of  the  church.  From  the  time  of  Luther  to  the  pre- 
sent day,  no  change  has  been  introduced  into  the  doctrine  and 
discipline  received  in  this  church.  The  method,  however,  of 
illustrating,  enforcing,  and  defending  the  doctrines  of  Chris- 
tianity, has  undergone  several  changes  in  the  Lutheran 
church ; and,  though  the  confessions  continue  the  same,  yet 
some  of  the  doctrines  which  were  w^armly  maintained  by 
Luther,  have  been  of  late  wholly  abandoned  by  his  followers. 
The  Lutherans  are  far  from  allowing  that  good  works  are  in 
any  wise  meritorious  with  regard  to  salvation.  They  ac- 
knowledge, generally,  that  Christ  died  for  all  who  were  par- 
takers of  Adam’s  transgression ; but  that  those  only  who 
should  believe  in  him,  and  persevere  in  that  faith  to  their  lives 
end,  should  be  saved.  The  foreknowledge  of  God  from  all 
eternity  of  this  faith  is  made  by  them  the  basis,  or  foundation, 
of  the  election  or  predestination  of  the  faithful.  They  view 
election  in  the  very  same  light  as  they  do  justification.  If 
the  instrumental  cause  of  the  latter  be  faith,  God’s  foreknow- 
ledge of  that  faith  of  the  faithful  is  their  election.  As  to  free- 
will, the  Lutherans  deny  its  power  before  the  conversion  of  a 
sinner,  and  maintain,  that  none  are  converted  but  by  the  pre- 
vailing efficacy  of  grace  alone.  The  Lutherans  acknowledge 
but  two  sacraments,  that  is  to  say,  baptism,  and  the  Lord’s 
supper.  They  deny  transubstantiation,  the  mass,  the  eleva- 
tion and  adoration  of  the  host,  the  ceremonies,  and  all  that  ex- 


404 


PROTESTANT  COMMUNITIES. 


ternal  worship,  which  the  church  of  Rome  observes,  with 
respect  to  the  body  and  blood  of  Jesus  Christ : but  they  be- 
lieve, that  the  real  presence  of  the  humanity  of  Jesus  Christ 
is  with,  in,  and  under  the  elements  of  bread  and  wine  in  the 
holy  communion,  and  maintain  in  vindication  of  their  ubiqui- 
ty, that  all  the  perfections  of  Christ’s  divinity  were  communi- 
cated to  his  humanity.  They  reject  the  adoration  of  saints 
and  relics.  Although  it  be  our  bounden  duty,  they  say,  to 
imitate  the  saints,  and  set  them  before  our  eyes,  as  great  ex- 
amples, yet  we  ought  not  to  invoke  them,  nor  imagine  that 
there  are  any  latent  virtues  in  their  relics,  &c.  They  con- 
demn all  acts  of  penance  and  human  expiations,  such  as 
solemn  vows,  pilgrimages,  nine  days’  devotions,  macerations, 
and  other  works  of  supererogation,  that  is  to  say,  such  morti- 
fications, as,  by  the  laws  of  Christianity,  are  no  ways  imposed 
upon  us,  &c.  They  reject  all  distinction  of  meats,  and  the 
observance  of  Lent,  all  monastic  vows  and  convents,  the  celi- 
bacy of  the  clergy,  and  the  performance  of  divine  service  in 
an  unknown  tongue;  and,  in  short,  all  the  ceremonies  prac- 
tised in  the  Romish  church. 

Their  pastors,  with  their  several  congregations,  either  meet 
at  the  parsonage,  or  at  some  convenient  place  near  the  church 
intended  to  be  consecrated,  and  afterwards  march 
tion  of'^tSr  procession  two  and  two,  once  at  least,  and 
churches.  sometimes  thrice,  all  round  it,  singing  certain  di- 
vine hymns  or  canticles  all  the  way.  As  soon 
as  this  previous  act  of  devotion  is  over,  they  enter  the  church, 
where  the  service  is  opened  with  singing  again ; after  which 
some  portion  of  the  sacred  scriptures  is  read  to  them,  and  a 
sermon  preached  on  the  solemnity  of  the  day.  If  the  income 
or  revenue  of  the  church  will  admit  of  it,  or  the  congregation 
are  able  and  willing  to  defray  the  expense,  the  superintendent 
of  their  metropolis  is  requested  to  assist  at  the  ceremony,  to 
give  his  benediction  to  the  church,  and  consecrate  it  with  some 
proper  discourse  of  his  own  composing,  which  favour  is  ac- 
knowledged, not  only  by  a handsome  gratuity,  but  an  elegant 
entertainment. 

Two  divines  are  generally  appointed  for  the  purpose  of  or- 
dination, who  not  only  inquire  into  the  real  merit,  and  natural 

Their  min  candidates,  such  for  instance, 

isters.  ' ^ proper  Stature,  a musical  voice,  health,  and 

strength,  but  also  into  their  knowledge  of  the 
learned  languages,  their  abilities  to  argue,  on  both  sides,  all 
controversial  questions.  They  inquire  likewise  into  the  reli- 
gious principles,  and  particular  tenets,  of  the  respective  candi- 


LUTHERANS. 


405 


dates.  It  is  highly  requisite  and  just  that  they  should  be  sound 
and  orthodox,  that  is  to  say,  be  in  all  respects  conformable  to 
the  doctrines  which  they  are  intended  to  maintain  and  teach, 
and  which  the  church  they  are  to  serve  professes ; and  that 
they  should  be  fixed  and  unalterable  during  their  establish- 
ment in  that  sacred  function.  After  such  due  inquiries  having 
been  made,  the  candidate  is  ordered  to  preach  before  his  exa- 
miners on  some  particular  text  of  their  own  choosing.  Upon 
the  report  of  his  being  duly  qualified,  a church  may  be  offered 
him;  however,  according  to  the  Saxon  discipline,  he  is  obliged, 
before  he  is  absolutely  declared  minister  of  any  congregation, 
to  preach  several  times  before  them,  and  the  opinion  of  the 
people  must  afterwards  be  consulted,  and  their  approbation 
and  consent  procured. 

The  day  of  ordination  being  fixed,  the  candidate  repairs  to 
the  church,  where  he  is  to  be  ordained  in  the  presence  of  se- 
veral ministers,  ecclesiastical  judges,  and  a nu- 
merous congregation  of  the  faithful.  He  there  Ordination 
makes  a confession  of  his  faith,  either  before,  or  ministers, 
some  time  during  the  sermon.  In  the  prayer 
after  the  sermon,  the  candidate  is  particularly  taken  notice  of, 
and  prayed  for  by  name.  As  soon  as  the  minister  withdraws 
from  the  pulpit,  the  veni  spiritus  sancte  is  immediately  sung, 
and  during  the  performance  the  superintendent,  who  is  pri- 
mate of  the  Lutheran  clergy,  repairs  to  the  altar,  accompanied 
by  six  colleagues,  or  coadjutors,  and  followed  by  the  candidate, 
who  falls  down  on  his  knees  before  him.  Here  the  superin- 
i tendent,  addressing  himself  to  his  six  colleagues,  having  first 
communicated  the  candidate’s  request,  invites  them  to  join 
with  him  in  prayer  on  his  behalf ; in  the  next  place  he  reads 
the  formulary  of  election,  which  is  accompanied  with  an- 
other prayer ; and  after  that,  directs  his  discourse  to  his  six 
coadjutors,  saying,  “ Dearly  beloved  brethren  in  our  Lord  Je- 
sus, I exhort  you  to  lay  your  hands  on  this  candidate,  who 
presents  himself  here  before  us  in  order  to  be  admitted  a mi- 
nister of  the  church  of  God,  according  to  the  ancient  apostoli- 
cal institution,  and  to  concur  with  me  in  investing  him  with 
that  sacred  office.”  After  this  formal  address,  he  lays  his 
hands  directly  on  the  head  of  the  candidate,  and  says  to  him, 
Sis  w.aneasque  consecratus  Deo,  which  literally  construed  is, 
Be  thou,  and  so  remain  io  be,  devoted  to  the  service  of  God. 
The  six  colleagues  repeat,  after  the  superintendents,  the  ce- 
remony of  imposition  of  hands,  and  make  use  of  the  same 
form  of  words ; after  which,  the  superintendent  addresses  him- 
self to  the  person  thus  ordained,  in  the  terms  following:  “Being 


40G 


PROTESTANT  COMMUNITIES. 


Mode  of  wor- 
ship. 


assembled  here  with  the  aid  and  assistance  of  the  Holy  Ghost, 
we  have  made  our  humble  supplications  to  God  for  you,  and 
hope  that  he  will  vouchsafe  to  hear  our  prayers.  Wherefore, 
I ordain,  confirm,  and  establish  you,  in  the  name  of  the  Lord, 
pastor  and  spiritual  instructor  of  the  saints  belonging  to  the 
church,  &c. ; govern  it  in  the  fear  of  the  Lord,  and  have  a 
watchful  eye  over  it,  as  a faithful  shepherd  over  his  flock," 
&c.  These  words  are,  properly  speaking,  the  very  essence 
of  ordination.  The  superintendent,  after  he  has  pronounced 
this  exhortation,  withdraws  from  the  altar,  and  the  stated  min- 
ister of  the  place  approaches  it,  dressed  in  his  sacerdotal  vest- 
ments, to  read  the  communion  service,  and  to  consecrate  the 
bread  and  wine,  which  he  administers  to  the  new  pastor,  who 
receives  it  upon  his  knees.  Some  few  hymns,  or  canticles, 
and  the  usual  benediction,  conclude  the  ceremony. 

At  their  first  entrance  into  the  church,  both  men  and  women 
put  up  an  ejaculatory  prayer,  the  former  holding  their  hats 
and  the  latter  their  fans  before  their  faces.  The 
same  ceremony  is  observed  as  soon  as  divine 
service  is  over.  The  prayer  generally  made  use 
of  on  these  occasions,  is  the  Lord’s  Prayer.  When  the  con- 
gregation of  the  faithful  are  met  in  order  to  apply  themselves 
to  any  exercise  of  devotion,  whether  it  be  preaching,  or  read- 
ing the  scriptures  only,  or  praying,  it  is  always  introduced  by 
the  singing  of  some  psalms  or  spiritual  hymns  suitable  to  the 
occasion. 

They  have  two  sermons  at  least  every  Sunday,  especially 
if  it  be  a solemn  festival,  that  is  to  say,  one  in  the  morning 
and  another  in  the  afternoon.  There  is  a catechetical  lecture 
besides,  at  which  their  probationers  are  always  examined. 
Their  burials  are  frequently  put  off  likewise  till  Sunday,  for  the 
benefit  of  a prayer,  or  at  least  a funeral  sermon,  which  the 
Lutherans  always  preach  upon  the  decease  of  any  of  their 
members,  whether  young  or  old,  rich  or  poor.  Their  texts 
are  very  seldom  taken  out  of  those  books  which  the  Lu- 
therans and  the  Protestants  call  apocryphal.  The  last  thing 
which  we  shall  take  notice  of  in  relation  to  their  sermons,  is, 
that  of  their  circular  predications,  which  is  the  term  they 
make  use  of  to  distinguish  those  sermons,  which  their  pastors 
are  obliged  to  preach  at  particular  times  in  the  metropolitan 
church  in  presence  of  the  superintendent,  in  order  that  he 
liimself  may  form  a just  judgment  of  their  method,  and  the 
progress  they  make  in  the  ministerial  office ; also  that  he 
may  examine  their  principles,  and  prevent  them  deviating 
from  the  orthodox  faith. 


LUTHERANS. 


407 


After  the  sermon,  the  service  concludes  with  some  select 
prayers  or  supplications  to  Almrghty  God,  thanksgivings,  and 
publications.  In  the  first,  all  sick  persons,  all  women  labouring 
of  child,  or  in  child-bed,  all  that  travel  by  land  or  by  water, 
all  persons  any  way  afflicted  or  distressed  in  mind,  body,  or 
estate,  are  recommended  to  God  as  proper  objects  of  his  suc- 
cour, comfort,  and  assistance.  In  Denmark,  all  those  who 
are  dra  wing  near  to  the  time  appointed  for  the  consummation 
of  their  marriage,  are  likewise  recommended  to  God  in  the 
prayers  of  the  church.  In  their  thanksgivings,  those  parti- 
cular persons  who  had  received  great  mercies,  desire  to  return 
their  grateful  acknowledgments  to  Almighty  God  for  the 
same.  In  their  publications,  timely  notice  was  given  of  such 
matters  as  particularly  related  to  the  church ; that  is  to  say, 
of  some  extraordinary  acts  of  devotion,  such  as  the  observance 
of  an  ensuing  solemn  festival,  or  fast,  or  the  like,  &c.  In  some 
places,  the  public  orders  of  the  civil  magistrate  are  read  in 
the  pulpit. 

The  Lutherans  retain  the  use  of  the  altar  for  the  celebration 
of  the  Holy  Communion.  They  likewise  make  use  of  lighted 
tapers  in  their  churches,  of  incense,  and  a crucifix  on  the  altar, 
of  the  sign  of  the  cross,  and  of  images,  &c.  Several  of  their 
doctors  acknowledge,  that  such  materials  add  a lustre  and  ma- 
jesty to  divine  worship,  and  fix  at  the  same  time  the  attention 
of  the  people. 

The  Lutherans  retain  the  observance  of  several  solemn 
festivals  after  their  reformation.  They  keep  three  solemn 
days  of  festivity  at  Christmas.  In  some  Lu-  Festivals 
theran  countries,  the  people  go  to  church  on  the 
night  of  the  nativity  of  our  Messed  Saviour  with  lighted  can- 
dles, or  wax  tapers  in  their  hands,  and  the  faithful,  who  meet 
in  the  church,  spend  the  whole  night  there  in  singing,  and 
saying  their  prayers,  by  the  light  of  them.  Sometimes  they 
burn  such  a large  quantity  of  incense,  that  the  smoke  of  it 
ascends  in  the  form  of  a whirlwind,  and  their  devotees  may 
properly  enough  be  said  to  be  wrapt  up  in  it.  It  is  customary 
likewise  in  Germany  to  give  entertainments  at  such  times  to 
friends  and  relations,  and  to  send  presents  to  each  other,  espe- 
cially to  the  young  people,  whom  they  amuse  with  very'  idle 
and  romantic  stories,  telling  them,  that  our  blessed  Saviour 
descends  from  heaven  on  the  night  of  his  nativity,  and  brings 
with  him  all  kind  of  playthings. 

They  have  three  holidays  at  Easter,  and  three  at  Whitsun- 
tide, as  well  as  those  before  mentioned  at  Christmas.  These 
festivals  have  nothing  peculiar  in  them,  wdth  respect  to  the 


408 


PROTESTANT  COMMUNITIES. 


ceremonies  observed  at  those  times ; but  with  regard  to  some 
particular  superstitions,  they'are  remarkable  enough ; as  for 
instance,  that  of  the  Paschal  water,  which  is  looked  on  as  a 
sovereign  remedy  for  sore  eyes,  and  very  serviceable  in  uniting 
broken  limbs.  This  Paschal  water  is  nothing  more  than 
common  river  water,  taken  up  on  Easter-day  before  th.e  rising 
of  the  sun.  They  have  another  superstitious  notion  with  re- 
spect to  their  horses : they  imagine,  that  the  swimming  them 
in  the  river  on  Easter-day  before  the  sun  rises,  preserves  them 
from  lameness. 

The  other  festivals  observed  by  the  Lutherans,  are  New- 
Year’s  day,  or  the  Circumcision,  a festival  not  near  so  ancient 
as  the  four  above-mentioned  ; the  festival  of  the  Three  Kings, 
or  otherwise,  the  Epiphany ; the  Purification  of  the  Blessed 
Virgin,  or  Candlemas,  and  Lady-day,  or  the  Annunciation. 
There  is  no  public  work,  nor  service  devoted  to  the  Blessed 
Virgin,  nor  are  there  any  processions,  or  other  ceremonies, 
which  are  observed  b)^  the  Roman  Catholics  on  the  two  latter 
festivals.  The  festival  of  the  Sacred  Trinity  is  solemnized  on 
the  Sunday  after  Whit-Sunday ; that  of  St.  John  Baptist  on 
the  24th  of  June,  and  that  of  the  Visitation  of  the  Blessed  Vir- 
gin on  the  2d  of  July,  as  it  is  by  the  Roman  Catholics.  To 
conclude,  the  festival  of  St.  Michael  the  Archangel,  or  rather 
the  ceremonies  observed  by  the  Lutherans  on  that  day,  are  the 
remains  only  of  an  ancient  custom,  which  has  been  preserved 
amongst  them,  although  somewhat  extraordinary,  as  the  mem- 
bers of  their  communion  retain  no  manner  of  veneration  for 
angels. 

In  1523,  Luther  drew  up  a formulary  of  the  mass  and  com- 
munion. for  the  particular  service  of  the  church  of  Wirtem- 

Liturgy.  burg.  Without  attempting  to  particularize  the 
various  parts  of  it,  it  may  be  observed,  that  all 
the  churches  where  Lutheranism  prevailed,  were  obliged  en- ' 
tirely  to  conform  to  it.  However,  those  orders  were  never 
punctually  obeyed.  Some  Lutheran  countries  have  one  ritual 
and  some  another;  there  is  a difference,  likewise,  in  their 
liturgies;  though  as  to  the  fundamental  articles,  they  all  agree. 

On  the  Sunday  Avhen  the  communion  is  to  be  administered, 
the  minister,  immediately  after  the  sermon,  prays  to  Almighty 
God  for  all  those  in  particular  who  purpose  to 
Communion.  communion.  There  is  no  form 

of  prayer,  however,  for  that  purpose,  but  the  minister  is  at  free 
liberty  to  say  what  he  thinks  most  suitable  to  that  solemn  oc 
casion.  After  the  sermon  likewise  they  sing  a psalm,  or  some 
short  hymn  or  hymns  adapted  to  that  particular  act  of  devo 


LUTHERANS. 


409 


lion.  Whilst  they  are  singing,  those  of  the  congregation  who 
are  duly  prepared  for  the  receiving  of  the  sacrament,  advance 
towards  the  altar,  and  fall  down  on  their  knees ; at  least  so 
many  of  them  as  can  with  convenience  approach  it  at  once. 
As  soon  as  the  hymn  is  over,  the  minister  says.  Let  us  pray ; 
and  sings  at  the  same  time  the  Lord’s  Prayer : and  when  the 
congregation  have  said  Amen,  he  sings  the  words  of  the  insti- 
tution of  the  Lord’s  Supper.  In  some  places  the  whole  con- 
gregation sing,  with  an  audible  voice,  both  the  prayer  and  the 
words  of  the  institution  along  with  the  minister,  which  is  a 
manifest  error,  since  the  voice  of  the  whole  church,  in  general, 
drowns  that  of  the  celebrant,  or  officiating  pastor.  They  have 
another  custom,  which  is  not,  however,  looked  on  as  absolutely 
essential,  and  that  is,  to  make  the  sign  of  the  cross  on  the  host, 
at  the  time  of  pronouncing  these  words,  This  is  my  body,  and 
another  on  the  cup,  when  those  other  words  are  repeated,  viz. 
This  is  my  blood,  Spc.  Though  these  signs,  after  all,  are  only 
made  in  commemoration  of  the  cross  of  Christ,  which  neither 
add  nor  diminish,  yet,  it  has  been  observed,  that  should  the 
minister  neglect  those  signs,  some  feeble-minded  persons  Avould 
be  offended  at  such  omission,  and  imagine  that  the  sacrament 
would  thereby  lose  its  sacred  force  and  virtue.  It  is  not  only 
this  sign  of  the  cross  made  on  the  elements  of  bread  and  wine, 
that  the  populace  lay  such  a stress  upon  as  a fundamental  arti- 
cle; but  they  very  seldom  cut  a loaf,  which  has  not  the  sign 
of  a cross  first  made  upon  it  with  a knife. 

I In  several  parts  of  Saxony,  and  indeed  in  some  of  their 
! principal  cities,  when  the  minister  consecrates  the  elements,  he 
\ rings  a little  bell  twice,  in  a very  solemn  manner ; and  in 
I most  Lutheran  churches,  the  pastor,  before  he  administers  the 
sacrament,  puts  on  his  surplice,  and  over  that  a vestment  with 
several  crosses  fastened  on  it,  which,  however,  ought  not  to  be 
confounded  with  the  stole,  worn  by  the  Roman  Catholic  priests, 
as  there  is  no  manner  of  resemblance  between  them.  In  some 
places,  the  pastor,  after  he  has  read  the  gospel  at  the  altar, 
throws  the  vestment  before-mentioned  over  his  head,  and  lays 
it  on  the  table.  After  the  creed  is  sung,  he  goes  into  the  pul- 
pit, and  preaches  in  his  surplice.  After  the  sermon  is  over, 
he  returns  to  the  altar,  and  resumes  his  vestment. 

We  shall  reckon  amongst  the  number  of  the  ceremonies 
still  preserved  amongst  them,  that  of  making  use  of  wafers 
instead  of  bread  at  the  communion,  on  each  of  which  there  is 
the  figure  or  impression  of  a crucifix.  When  the  communi- 
cant has  received,  he  falls  down  on  his  knees  before  the  altar 
in  order  to  return  God  thanks  for  his  spiritual  refreshment ; in 


410 


PROTESTANT  COMMUNITIES. 


several  places  it  is  customary  to  congratulate  each  other  on 
that  joyful  occasion.  Two  clerks,  or  two  young  choristers, 
who  attend  at  the  altar,  generally  hold  a white  linen  napkin 
before  the  communicants,  lest  either  through  the  carelessness  of 
the  pastor,  who  administers  the  communion,  or  the  communi- 
cant himself,  some  part  of  the  host  should  accidently  fall  upon 
the  ground,  or  any  part  of  the  wine  be  spilt.  As  soon  as  the 
communion  is  over,  the  pastor  sings  a verse  or  two  of  some 
psalm  suitable  to  the  occasion,  with  an  Hallelujah,  to  which  the 
choir  answers  with  another.  The  pastor  afterwards  continues 
to  read  some  general  thanksgivings,  and  the  congregation, 
joining  with  the  choir,  answer.  Amen. 

The  Lutherans  never  administer  the  sacrament  to  infants; 
but  it  is  customary  amongst  them  to  carry  it  to  those  who  are 
sick,  or  on  a death  bed ; and  this  is  the  method 

Communion  observed  by  them  on  those  particular  occasions, 
to  the  Sick.  some  places  they  make  a kind  of  altar  of  the 

table  which  stands  in  the  sick  person’s  room,  that 
is  to  say,  they  cover  it  with  a piece  of  tapestry,  or  clean  linen 
cloth,  and  set  two  lighted  candles,  or  wax-tapers,  upon  it,  and 
a crucifix  between  them  with  a paten  and  chalice,  or  utensils, 
or  vessels  appropriated  to  the  like  service.  According  to  the 
discipline  of  the  Lutherans,  the  communion  ought  to  be  ad- 
ministered in  the  presence  of  some  of  the  party’s  relations  and 
domestics  ; but  if  the  communicant  should  happen  to  have  no 
such  friends  nor  servants  near  him,  then  some  neighbours 
ought  to  be  invited  to  be  witnesses  to  the  celebration  of  it. 
The  relations  or  friends  of  the  sick  person,  are  permitted,  if 
they  think  proper,  to  partake  with  him  of  that  holy  ordinance, 
and  for  that  purpose,  they  must  have  notice  on  the  previous 
night,  or  some  few  hours  at  least,  that  they  may  be  duly  pre- 
pared to  join  in  that  solemn  act  of  devotion ; the  Lutherans 
do  not  only  carry  this  their  private  communion  to  those  who 
are  sick  or  dying,  but  to  those  persons  likewise  who  are  far 
advanced  in  years,  and  incapable  of  attending  the  public  wor- 
ship. To  these  persons,  the  minister,  who  gives  the  com- 
munion to  them,  makes  a serious  exhortation,  which  may  with 
propriety  be  called  a domestic  sermon,  adapted  to  such  private 
or  domestic  communion. 

Confession  is  looked  on  as  highly  necessary  and  expedient 
in  all  places  where  Lutheranism  prevails.  And  in  the  short 
Lutheran  catechism,  there  are  several  forms  of 
Confession,  confession  for  the  peculiar  assistance  and  direction 
of  those  who  have  not  capacity  sufficient  of  themselves  to  reflect 
and  contemplate  as  they  ought  on  the  nature  of  their  sins  ; such, 


LUTHERANS. 


411 


for  example,  are  those  forms  of  confession  principally  intended 
for  the  spiritual  improvement  of  masters  and  servants.  In  the  in- 
troduction to  these  formularies,  there  is  a discourse  by  way  of 
dialogue  between  the  penitent  and  the  minister  who  takes  his 
confession,  beginning  with  the  following  address:  Reverendand 
dear  Sir,  I humbly  beseech  you  to  take  my  confession,  and  for  the 
love  of  God  to  pronounce  the  pardon  and  remission  of  my  sins. 
If  the  penitent  be  not  conscious  to  himself  of  his  being  guilty  of 
any  of  the  sins  particularly  specified  in  the  formularies,  he 
must  mention  such  others  as  his  conscience  shall  at  that  time 
accuse  him  of  If  he  can  think  of  none,  which  is  morally  im- 
possible, let  him,  says  the  catechism,  mention  no  one  in  par- 
ticular, but  receive  the  pardon  and  remission  of  his  sins,  on  ma- 
king a general  confession  only.  The  same  catechism  informs 
us,  that  the  confessor  asks  the  penitent  the  following  question, 
which  beyond  all  doubt  is  introduced  between  the  confession 
and  the  absolution  : Do  not  you  firmly  believe,  that  this  abso- 
lution pronounced  by  me  is  an  absolution  from  God  himself? 
After  the  penitent  has  answered  in  the  affirmative,  the  minister 
adds.  Amen,  or.  So  be  it. 

In  Denmark  and  Sweden,  their  form  of  excommunication  is 
accompanied  with  very  severe  penance.  The  Danish  ritual 
informs  us,  that  the  party  excommunicated,  when 
he  first  appears  at  church,  is  turned  out  with 
disgrace  by  the  clerk  oi  the  parish,  in  the  pre-  tion. 
sence  of  the  whole  congregation.  However,  if 
the  excommunication  be  of  any  long  continuance,  he  is  not  ex- 
cluded from  the  privilege  of  attending  public  worship,  and 
joining  with  the  congregation  in  their  sermons,  and  other  acts 
of  devotion  ; but  he  is  obliged  to  sit  in  a place  appointed,  and 
at  some  distance  from  them : and  when  the  minister  comes 
down  from  the  pulpit,  the  clerk  before-mentioned,  who  admits 
him,  conveys  him  out  of  the  church  again.  In  regard  to  the 
Swedes,  their  form  of  excommunication  is  equally  rigid  and 
severe.  Their  discipline  disclaims,  in  the  same  manner  as 
that  of  all  the  other  states  in  which  Lutheranism  prevails, 
every  thing  which  has  the  least  appearance  of  civil  punish- 
ment. For  according  to  the  doctrine  of  the  Lutherans  in 
general,  no  minister  ought  to  confound  ecclesiastical  penalties, 
that  is  to  say,  the  exclusion  of  any  of  their  members  out  of 
the  congregation,  and  their  prohibition,  or  withholding  from 
them  the  holy  communion,  with  those  punishments,  which 
none  but  the  civil  magistrates  ought  to  inflict. 

The  Lutherans  baptize  their  children  within  a day  or  two 
after  their  birth.  In  case  the  infant  should  prove  too  weak  to 


412 


PROTESTANT  COMMUNITIES. 


Baptism  carried  to  church,  they  baptize  him  at  home, 

^ ' at  which  ceremony  one  or  two  godfathers  must 

always  attend.  The  exorcism  is  a ceremony  still  practised  in 
some  countries.  Where  the  infant  is  in  apparent  danger  of 
death,  a layman  and  a midwife  together  may  baptize  it.  By 
the  ecclesiastical  law  of  Saxony,  a midwife  is  not  permitted  to 
baptize  a dying  child,  till  after  she  has  found  out  some  man  to 
assist  her.  Infants  who  are  illegitimate,  are  not  baptized  in 
Denmark  at  the  same  time  as  those  who  are  born  in  wedlock. 
When  a bastard  is  baptized,  there  is  no  oblation  made  on  the 
altar.  As  to  foundlings,  their  birth  being  only  precarious  and 
uncertain,  they  are  baptized  at  church  as  other  children  ; and 
although,  when  they  are  taken  up,  there  be  a billet,  or  note,  to  in- 
timate that  they  have  been  baptized,  yet,  they  are  always  bapti- 
zed again,  because  a testimony  of  that  nature  is  deemed  at  best 
but  dubious.  Where  the  infant  is  not  in  apparent  danger  of 
death,  they  never  baptize  it  till  it  be  entirely  weaned  from  the 
mother’s  breast.  To  conclude,  they  never  baptize  adult  fools, 
nor  lunatics,  at  least,  till  they  are  restored  to  the  free  exercise 
of  their  rational  faculties,  and  are  capable  of  being  instructed 
in  the  principles  of  the  Christian  religion.  In  Sweden,  a fa- 
ther is  under  no  obligation  to  attend  at  the  baptism  of  his 
child,  at  least,  he  is  not  always  required  to  be  present.  All  le- 
gitimate children  are  baptized  before  divine  service  begins,  but 
bastards  after  it  is  over. 

There  are  baptismal  fonts  in  some  of  the  Lutheran  church- 
es, but  not  in  all  of  them  in  general.  In  several  of  the  Saxon 
churches,  an  angel,  with  a basin  in  his  hand,  descends  from 
the  ceiling  by  a private  pulley,  or  some  other  secret  spring, 
and  presents  the  basin  to  the  minister  who  is  to  baptize  the 
child.  In  other  places,  a table  is  brought  out  of  the  vestry, 
and  placed  before  the  altar  with  a basin  upon  it. 

After  the  preliminary  questions,  which  are  merely  formal, 
the  minister  makes  a discourse,  by  way  of  exhortation.  After 
which,  he  exorcises  the  devil  in  the  form  following ; Get  thee 
hence,  thou  unclean  spirit,  and  make  room  for  the  Holy  Ghost. 
The  minister,  at  the  same  time,  makes  the  sign  of  the  cross 
upon  the  infant,  saying  unto  him.  Receive  the  sign  of  the 
cross,  &c.  and  laying  his  hand  upon  him,  reads  the  praj^ers, 
and  repeats  the  exorcism.  At  the  very  instant  the  child  is 
baptized,  the  minister  asks  the  sureties  for  him.  If  he  re- 
nounces the  devil  and  all  his  works,  and  if  he  believes  in 
God  the  Father,  Son,  and  Holy  Ghost,  &c.  After  that,  he 
baptizes  him  by  a triple  aspersion,  in  honour  of  the  Sacred 
Trinity.  The  whole  Ceremony  concludes  with  a prayer  of 


LUTHERANS.  413 

thanksgiving,  a benediction  on  the  child,  and  an  exhortation 
to  the  sureties. 

As  to  the  form  of  confirmation  observed  by  the  Lutherans, 
a virgin  of  twelve  years  of  age,  or  a youth  of  fourteen,  is 
deemed  duly  qualified  to  receive  the  Lord’s  Sup-  p.  ^ 
per,  provided  they  have  had  a liberal  education. 

The  first  time  of  their  admission  to  the  holy  communion  is 
either  at  Easter  or  Michaelmas.  Their  pious  intention  is 
published  three  weeks  before  from  the  pulpit,  and  they  are  ac- 
cordingly instructed,  and  examined  twice  a week  during  that 
interval,  by  way  of  preparation.  Their  ministers  explain  to 
them  the  duties  incumbent  on  a communicant,  and  the  spiritual 
benefits  and  advantages  arising  from  the  participation  of  that 
blessed  sacrament.  In  short,  they  make  their  confession  on 
Easter-Monday,  and  receive  the  communion  the  day  following, 
sometimes  in  private,  and  sometimes  in  public,  with  the  whole 
congregation.  Such  young  communicants  range  themselves 
in  the  form  of  a semi-circle,  by  degrees,  as  they  rise  from  the 
altar.  After  that  act  of  devotion,  the  minister  reads  a prayer, 
and  then  addressing  himself  to  the  whole  congregation,  ac- 
quaints them,  that  those  youths  are  ready,  with  an  audible 
voice,  to  render  a satisfactory  account  of  the  grounds  and 
principles  of  the  religion  which  they  profess.  He  examines 
them  accordingly ; and  after  they  have  fully  answered  all  his 
queries,  he  spends  some  time  in  a suitable  exhortation  : the 
congregation  sing  a hymn,  and  then  the  ceremony  concludes 
with  a proper  collect,  and  the  general  benediction. 

The  Lutheran  discipline,  wdth  respect  to  matrimony,  is  ex- 
ceedingly uniform  and  regular.  Luther  composed  a formu- 
lary at  first  for  that  ordinance,  from  w’hich  there  ce 

has  been  afterw^ards  no  very  material  deviation.  remoniLf 
It  begins  with  their  bans,  and  in  order  to  the 
consummation  of  a marriage,  where  there  is  no  lawful  impe- 
diment, the  parties  present  themselves  at  church  before  their 
pastor,  who  asks  the  bridegroom  whether  they  be  mutually 
agreed  to  enter  that  holy  state,  and  thereupon  they  join  their 
right  hands,  and  make  an  exchange  of  their  respective  rings. 
Then  the  pastor  proceeds  in  the  words,  or  to  the  purport  fol- 
lowing. A and  B being  desirous  to  enter  into  the  holy  state 
of  matrimony  before  all  this  congregation  here  present,  I do 
hereby  declare  them  man  and  wife,  in  the  name  of  the  Father, 
and  the  Son,  and  the  Holy  Ghost,  &c.  After  that,  he  reads, 
or  pronounces  extempore  at  the  altar,  several  texts  of  scripture, 
which  are  serious  exhortations  to  those  who  are  married,  and 
the  whole  ceremony  concludes  with  a prayer  for  the  blessing 
3T)^ 


414 


PROTESTANT  COMMUNITIES. 


of  God  on  their  future  endeavours.  This  is  the  form,  accord- 
ing to  Luther’s  direction,  and  which  is  still  observed  to  this 
day,  so  far  as  relates  to  the  jurisdiction  of  the  church  in  that 
particular. 

In  Saxony,  the  mechanics,  and  those  who  maybe  called  the 
inferior  tradesmen,  go  to  church  to  be  married,  attended  by  a 
long  train  of  their  friends  and  acquaintance,  with  a band  of 
musicians  before  them.  The  same  custom  is  observed,  more 
or  less,  in  several  other  places  ; and  a great  degree  of  caprice 
and  extravagance  is  every  where  blended  with  their  nuptial 
ceremonies.  In  some  of  the  northern  provinces,  as  soon  as 
the  proper  inquiries  hai^e  been  made  with  respect  to  the  bride- 
groom,  the  father  brings  his  daughter  Avith  an  air  of  gravity  to 
her  suitor,  saying  to  him  at  the  same  time,  “ I give  you  my 
daughter,  that  she  may  reverence  and  obey  you,  that  she  may 
be  your  Avedded  Avife,  that  she  may  lie  Avith  you,  be  the  keeper 
of  your  keys,  and  be  put  into  possession  of  one  third  of  your 
money  and  effects.”  In  several  states  of  Germany,  notAvith- 
standing  it  is  customary  for  the  parents  of  the  new-married 
couple  to  defray  the  whole  charges  of  their  nuptials,  yet  all 
the  guests  AA^ho  are  invited  thereto  make  presents  to  the  bride, 
Avhich  for  the  most  part  are  so  valuable  that  the  bride’s  rela- 
tions are  so  far  from  being  at  any  expense,  that  they  are  con- 
siderable gainers  in  the  end. 

Whenever  the  married  couple  have  lived  in  that  state  for 
twenty-five  years  together,  their  nuptials  (at  least  as  to  the  ex- 
ternal form)  are  revived;  Avhich  second  marriage  is  called 
their  silver  nuptials.  If  the  parties  have  cohabited  for  fifty 
years,  they  then  solemnize  their  golden  nuptials.  In  the  ce- 
lebration both  of  the  one  and  the  other,  the  same  gayety  and 
amusements  are  observed  as  those  at  their  first  marriage. 
Persons  of  distinction,  and  those  Avho  are  very  rich,  giv^e  me- 
dals to  their  friends  at  the  celebration  of  the  silver  and  golden 
nuptials. 

Their  burials  are  ahvays  attended  Avith  singular  testimo- 
nies of  true  piety  and  devotion ; and  sometimes  likeAvise  with 
extraordinary  pomp  and  magnificence.  More- 
mon?e^s^^  over,  it  is  customary  amongst  them  to  make  a 
funeral  oration  over  the  deceased  Avithout  dis- 
tinction, be  the  party  rich  or  poor,  of  the  highest  or  the  mean- 
est extraction.  After  the  sermon  is  over  an  abstract  of  the  life 
of  the  deceased  is  read  in  public.  High  encomiums  are  given 
of  all  those  Avho  have  distinguished  themselves  by  their  exem- 
plary piety ; and  if  any  of  them  have  led  loose  and  profligate 
liA’-es,  they  never  fail  to  publish  the  misdemeanors  of  the  dead, 


LUTHERANS. 


415 


for  the  benefit  and  amendment  of  their  surviving  friends  and 
relations.  It  is  customary,  likewise,  to  make  funeral  proces- 
sions, and  accompany  the  corpse  to  the  grave  singing  all  the 
time  some  select  hymns,  or  dirges,  suitable  to  the  solemn  oc- 
casion. In  some  places,  the  principal  magistrates,  and  other 
persons  of  respectability  in  the  city,  are  invited  to  those  pro- 
cessions, especially  if  the  deceased  were  a person  of  distinc- 
tion ; and  those  who  accompany  the  corpse  to  the  grave,  re- 
ceive an  acknowledgment  in  proportion  to  their  quality  and 
degree. 

On  the  day  appointed  for  the  interment  of  the  corpse,  the 
relations,  friends,  and  acquaintance  of  the  deceased,  meet  at  his 
house.  One  or  more  Lutheran  pastors  resort  likewise  to  the 
same  place  attended  by  a train  of  young  scholars,  sometimes 
greater  and  sometimes  less,  with  their  masters  at  the  head  of 
them.  These  youth,  in  the  first  place,  sing  two  or  three 
hymns  or  dirges  before  the  door  of  the  deceased ; after  which 
they  march  in  the  front  of  the  procession  ; having  a large 
crucifix,  or  at  least  a cross  carried  before  them.  An  inferior 
clerk,  or  some  young  scholar  appointed  for  that  purpose, 
marches  close  by  the  side  of  the  corpse  with  a small  cross, 
which  is  afterwards  fixed  in  that  part  of  the  church-yard, 
where  the  body  was  interred.  The  relations  and  friends  of 
the  deceased  follow  the  corpse;  the  men  first  and  the  women 
after  them.  During  the  procession,  the  bells  are  generally 
tolled,  out  of  respect  and  complaisance  to  the  deceased,  and  se- 
veral hymns  and  other  dirges  are  sung  as  they  march  along. 
It  is  customary  likewise,  to  open  the  coffin  at  the  grave,  and 
to  take  a last  farewell,  a last  melancholy  view  of  their  depart- 
ed friend,  and  afterwards  to  nail  his  coffin  up,  singing  at  the 
same  time  a short  hymn  suitable  to  the  occasion.  After  which 
the  minister  reads  a proper  collect,  and  pronounces  the  bene- 
diction. In  the  next  place,  the  procession  enters  the  church, 
where  there  is  generally  a funeral  sermon,  either  out  of  re- 
spect to  the  deceased,  at  the  request  of  his  friends,  or  by  his 
own  immediate  direction. 

As  soon  as  the  corpse  is  let  down  into  the  grave,  the  minis- 
ter throws  a small  quantity  of  earth  upon  it  three  times  suc- 
cessively : at  the  first  he  says.  Of  the  dust  of  the  ground  wast 
thou  born ; at  the  second.  To  dust  shaft  thou  return  : and  at  the 
third.  Out  of  the  dust  shalt  thou  rise  again.  After  that,  the 
bearers  fill  up  the  grave.  The  funeral  oration  is  pronounced 
immediately  after  the  interment,  if  the  relations  be  willing  to 
defray  the  expense  of  it,  or  if  the  deceased  have  left  any  le- 
gacy or  devise  in  his  will  for  that  purpose, 


41G 


PROTESTANT  COMMUNITIES. 


SEC.  II. CHURCH  OF  ENGLAND.* 

The  church  of  England  dates  its  origin  from  the  time  of 
the  Reformation,  when  Henry  VIII.  shook  off  the  pope’s 
authority,  and  took  upon  himself  the  title  of 
Origin.  u Head  of  the  Churchf  as  he  had  been  pre- 
viously dignified  by  his  holiness  with  that  of  “ Defender  of 
the  Faithy  The  last  of  these  titles,  which  are  hereditary  in 
the  Crown  of  England,  was  obtained  as  a reward  for  a book 
the  king  had  written  on  the  Seven  Sacraments  against 
Luther’s  book,  “ Of  the  Captivity  of  Babylon.”  The  first 
title  was  an  assumed  one ; but  soon  obtained  legal  sanction  by 
the  consent  of  the  nation  at  large ; taken  up  because  the  pope 
refused  to  sanction  Henry’s  divorce  from  Queen  Catherine, 
his  affections  having  been  transferred  to  Anne  Boleyn.  The 
Archbishop  of  Canterbury,  who  took  upon  himselfto  annul  the 
former  marriage,  was  solemnly  condemned  by  the  pope  ; and 
Henry,  out  of  revenge,  annulled  his  connexion  with,  and 
threw  off  his  obedience  to,  the  papal  see.  He  became  supreme 
head  of  the  church  himself,  and  he  may  be  said  to  have  been 
the  founder  of  the  church  of  England.  Its  principles,  how- 
ever, are  grounded  on  those  of  the  Reformation,  having,  in 
many  respects,  a resemblance  to  the  Lutheran  tenets  and 
practice. 

The  religious  tenets  or  doctrines  of  this  church  are  to  be 
found  in  the  book  of  Homilies,  consisting  of  short  moral  and 
^ . doctrinal  discourses,  and  in  the  Thirty-Nine  Ar- 

oc  rmes.  which,  with  the  three  Creeds  and  Cate- 

chism, are  inserted  in  the  Book  of  Common  Prayer.  Con- 
cerning some  of  the  doctrines  professed  by  the  church  of 
England,  her  members  are  not  agreed : a very  great  majority 
of  the  clergy  insisting  upon  it  that  the  church  is  not  cal- 
vinistic,  in  regard  to  the  doctrine  of  predestination,  irre- 
sistible grace,  and  the  final  perseverance  of  the  saints ; whilst 
a very  respectable  and  increasing  portion  of  the  clergy  and 
laity  maintain,  with  great  confidence,  that  the  17th  article 
roundly  and  plainly  asserts  the  great  and  important  doctrine 
of  predestination,  as  taught  by  Calvin  and  the  first  reformers. 
The  warm,  not  to  say  acrimonious,  disputes  which  this 
difference  of  construction  put  upon  the  articles  has  occa- 
sioned, have  tended  to  increase  the  number  of  dissenters. 

* For  a brief  notice  of  the  Episcopal  Church  in  the  United  States,  see 
the  conclusion  of  this  section. 


CHURCH  OF  ENGLAND, 


417 


Two  archbishops  are  at  the  head  of  the  English  hierarchy, 
those  of  Canterbury  and  of  Y ork  both  style  themselves  primates ; 
and  in  order  to  reconcile  the  difference,  it  was  decided,  that 
the  archbishop  of  Canterbury  should  be  called  r . u- 
•primate  of  all  England,  and  the  archbishop  of 
York  only  primate  of  England.  The  oath  of  su- 
premacy is  taken  by  the  king  as  head  of  the  church,  and  as 
such  on  the  day  of  his  coronation,  he  puts  on  a surplice,  a 
stole,  and  a dalmatic.  When  a bishopric  becomes  vacant, 
the  canons  of  the  cathedral  give  notice  of  it  to  the  king,  and 
desire  his  leave  to  choose  another.  His  majesty,  at  the  same 
time  that  he  sends  the  conge  d’elire,  recommends  the  indivi- 
dual whom  it  is  his  will  they  should  elect ; and  then  the  dean 
and  chapter  choose  the  person  so  named.  The  bishop  so 
chosen  is  consecrated,  installed,  renders  homage  to  the  king, 
takes  the  oath,  and  pays  the  first  fruits.  The  other  preroga- 
tives which  the  king  enjoys,  as  head  of  the  church,  are,  to 
make  ordinances  respecting  ceremonies  and  exterior  rites, 
with  the  advice  of  the  ecclesiastical  commissioners,  or  of  the 
metropolitan ; to  call  or  prorogue  the  convocation ; and  to 
enact  the  decrees  of  synods  into  laws.  But  all  this  still  leaves 
him  in  the  state  and  condition  of  a lay  head,  and  the  profes- 
sion of  faith  says,  that  the  supreme  governing  of  all  the  states 
of  the  kingdom,  whether  ecclesiastical  or  spiritual,  in  all  causes 
whatever,  belongs  to  him,  yet  so  that  he  is  not  invested  with 
a power  to  preach  the  word  of  God,  or  administer  the  sacra- 
ments. 

The  bishop  is  superior  to  a priest,  and  a priest  to  a deacon. 
The  essential  office  of  a deacon  is  to  see  that  the  wants  of  the 
poor  be  supplied,  to  assist  the  priest  (or  minister)  Ordination  of 
at  the  communion  service,  to  bless  those  who  Deacons, 
present  themselves  to  be  married,  to  baptize,  to 
bury  the  dead,  to  preach,  and  to  read  to  the  people  the  holy 
scriptures,  or  the  homilies.  Their  ordination  consists  first  in 
a sermon  or  exhortation  preached  to  them,  which  being  con- 
cluded, the  archdeacon,  or  whoever  officiates  in  his  stead,  pre- 
sents them  to  the  bishop,  who  inquires  of  the  said  archdeacon, 
whether  he  has  examined  them  and  found  them  deserving ; 
he  then  directs  his  speech  to  the  congregation  present,  both  to 
know  if  there  be  any  existing  impediment  to  the  election,  and 
to  recommend  the  candidates  to  the  prayers  of  the  congrega- 
tion. After  some  prayers  and  litanies,  the  third  chapter  of  St. 
Paul’s  first  epistle  to  Timothy,  from  v.  8 to  the  end  of  that 
chapter,  is  read  to  the  deacons,  or  chapter  vi.  of  the  Acts  of  the 
Apostles,  from  v.  2 to  8.  Then  they  take  the  oath  of  supre- 


418 


PROTESTANT  COMMUNITIES. 


macy,  and  amongst  several  questions  put  to  tliem,  the  bishop 
asks  them,  whether  they  have  in  them  an  interior  call  from 
the  Holy  Ghost  to  take  upon  them  the  office  of  a deacon. 
The  answer  to  this  question  being  made  in  the  affirmative, 
the  bishop  puts  the  New  Testament  into  their  hands,  and  gives 
them  authority  to  read  and  preach  the  word  of  God  to  the 
faithful.  He  receives  the  communion  himself,  and  gives  it  to 
all  whom  he  has  ordained.  The  whole  ceremony  is  concluded 
with  a prayer  suitable  to  the  occasion,  and  the  blessing. 

The  ordination  of  priests  consists  of  prayers,  exhortations, 
and  imposition  of  hands.  By  the  constitutions  of  the  year  1603, 
^ . the  time  appointed  for  giving  orders  is  on  those 

PriestT  ^ Sundays  which  follow  the  Ember  weeks  during 
the  service,  in  the  cathedral  or  parochial  churches 
where  the  bishops  reside,  in  the  presence  of  the  archdeacon, 
the  dean,  and  two  prebendaries,  or  at  least  of  four  grave  per- 
sons, who  must  be  masters  of  arts,  and  have  lawful  power  to 
preach.  They  are  only  as  witnesses  to  the  ordination,  which 
belongs  solely  to  the  bishop;  he  alone  has  authority  to  say  to 
those  who  are  ordained,  “ receive  the  Holy  Ghost the  other 
four  only  pray  with  the  bishops,  and  lay  their  hands  upon  the 
ordained,  with  this  difference,  that,  amongst  the  English,  as 
with  the  Catholics,  the  imposition  of  the  bishop’s  hands  denotes 
his  power  and  authority  to  ordain,  whereas  that  of  the  wit- 
nesses is  only  a mark  of  their  approbation  and  consent  to  their 
being  admitted  to  the  brotherhood,  if  that  expression  may  be 
used.  To  become  a priest,  it  is  necessary  to  be  made  first  a 
deacon ; but  both  orders  may  be  received  on  one  and  the  same 
day.  After  the  examen,  and  the  exhortation  which  is  imme- 
diately before  the  communion  service,  the  epistle  is  read.  Acts, 
chap.  XX,  from  v.  17  to  36,  and  if  both  orders  be  given  on  the 
same  day,  the  3d  chap,  of'the  first  epistle  to  Timothy  is  added. 
The  reading  of  the  gospel  follows,  out  of  the  last  chapter  of 
St.  Matthew,  from  v.  1 1 to  the  end  of  that  chapter ; or  out  of 
St,  John  chap.  xx.  from  v.  10  to  24.  Then  the  veni  creator  is 
sung  or  read.  The  rest  differs  but  little  from  the  deacon’s  or- 
dination. The  congregation  is  desired  to  join  in  mental  prayer 
for  the  happy  success  of  this  ceremony;  silence  is  maintained 
for  some  short  time;  then  the  bishop  prays  aloud,  and  imme- 
diately lays  his  hands,  and  the  priests  then  present  lay  theirs 
upon  those  who  are  ordained,  and  who  are  kneeling.  The 
bishop  uses  at  the  same  time  this  form,  so  much  found  fault 
with  by  the  puritans  or  dissenters:  “Receive  the  Holy  Ghost, 
Sins  shall  be  forgiven  to  all  those  to  whom  you  forgive  them, 
&c.  Be  faithful  dispensers  of  the  word  of  God  and  of  the  sa- 


CHURCH  OF  ENGLAND. 


419 


craments,”  &c.  This  being  said,  he  puts  the  Bible  into  their 
hands. 

The  bishop  is,  under  Christ,  according  to  the  doctrine  of 
the  church  of  England,  the  first  pastor  of  the  church.  In- 
ferior ministers  are  only  his  deputies ; when  he 
is  absent,  the  priest  may  bless  the  people,  but 
whenever  he  is  present  at  the  divine  service,  it  Archbishops, 
belongs  to  him  to  pronounce  the  blessing. 

There  are  two  archbishops,  and  twenty-four  bishops  in 
England ; they  enjoy  the  dignity  of  barons,  and  take  place 
before  those  of  the  laity ; so  the  bishop  of  London,  being  the 
first  bishop,  is  likewise  the  first  baron  ; all  are  peers  of  the 
realm,  and  sit  in  the  House  of  Lords,  except  the  bishop  of  the 
Isle  of  Man,  who  is  named  by  and  holds  of  a subject.  The 
archbishops  are  called  Your  Grace,  which  title  is  also  be- 
stowed on  dukes.  The  bishops  are  styled  right  reverend 
fathers  in  God. 

At  the  consecration  of  bishops,  or  archbishops,  the  3d  chap, 
of  St.  Paul’s  first  epistle  to  Timothy,  from  v.  1 to  8,  is  read ; 
then  some  verses  out  of  chap.  x.  or  xxi.  of  St.  John’s  Gospel ; 
the  creed  is  said  ; the  bishop  elected  is  presented  by  twm  other 
bishops  to  the  archbishop  of  the  province,  or  to  another  bishop 
officiating  for  him.  Right  reverend  father  in  Christ,  they 
say,  we  present  to  you  this  pious  and  learned  man,  to  be  con- 
secrated bishop.  The  king’s  order  for  his  consecration  is 
produced  and  read  openly.  The  bishop  elect  takes  the  oath 
of  supremacy,  and  that  of  obedience  to  his  metropolitan,  which 
last  is  omitted  at  the  consecration  of  an  archbishop.  The 
consecrator  moves  the  congregation  to  pray,  saying  to  them, — 
Brethren,  it  is  wTitten  in  the  gospel  of  St.  Luke,  that  our  Sa- 
viour Christ  continued  the  whole  night  in  prayer,  before  he 
did  choose  and  send  forth  his  twelve  apostles.  It  is  written 
also  in  the  Acts  of  the  Apostles,  that  the  disciples  did  fast  and 
pray  before  they  laid  hands  on  Paul  and  Barnabas  and  sent 
them  forth.  Let  us,  therefore,  following  the  example  of  our 
Saviour  Christ  and  his  apostles,  first  fall  to  prayer,  &c.  Then 
the  litany  is  said ; and  after  this  passage.  That  it  may  please 
thee  to  illuminate  all  bishops,  &c.  the  following  prayer  is  in- 
serted : That  it  may  please  thee  to  bless  this  our  brother  elect- 
ed, and  to  send  thy  grace  upon  him,  that  he  may  duly  execute 
the  office  whereunto  he  is  called,  to  the  edifying  of  thy  church, 
&c.  The  people  answer,  We  beseech  thee  to  hear  us,  &c. 
The  litany  ends  with  a prayer,  after  which  the  archbishop, 
sitting  in  his  chair,  says  to  him  that  is  to  be  consecrated, 
“ Brother,  forasmuch  as  the  holy  scripture  and  the  ancient 


420 


PROTESTANT  COMMUNITIES. 


canons  command,  that  we  should  not  be  hasty  in  laying  on 
hands,  and  admitting  any  person  to  government  in  the  church 
of  Christ,  which  he  has  purchased  with  no  less  price  than  the 
effusion  of  his  own  blood  ; before  I admit  you  to  this  adminis- 
tration, I will  examine  you,”  &c.  The  question  ends  with  a 
prayer,  which  is  followed  by  the  hymn  of  the  Holy  Ghost,  or 
the  veni  creator,  said  or  sung,  at  the  end  of  which,  the  arch- 
bishop says  another  long  prayer.  Then  the  archbishop  and 
bishops  present,  lay  their  hands  upon  the  head  of  the  elected 
bishop,  the  archbishop  saying:  Receive  the  Holy  Ghost; 
and  remember  that  thou  stir  up  the  grace  of  God  which  is 
given  thee  by  this  imposition  of  our  hands,  &c.  Still  keep- 
ing one  hand  on  the  head  of  the  bishop  elect,  with  the  other  he 
delivers  him  the  Bible,  saying.  Give  heed  unto  reading, 
exhortation,  and  doctrine,  think  upon  the  things  contained  in 
this  book,  &c.  Be  to  the  flock  of  Christ  a shepherd,  not  a 
wmlf;  hold  up  the  weak;  be  so  merciful ; so  minister  disci- 
pline, &c.  Then  the  archbishop  and  the  new  bishops,  with 
others,  receive  the  communion  : and  the  whole  ceremony  con- 
cludes with  a prayer  by  way  of  collect  to  desire  Almighty 
God  to  pour  down  his  blessing  on  the  new  bishop. 

English  bishops  have  their  own  vicars,  and  officials,  in 
each  diocess ; but  the  officials  are  more  known  in  England 
by  the  name  of  chancellors.  These  are  the  true  and  chief 
officials,  but  there  are  some  commissioners  who  are  often  mis- 
taken for  them.  Their  archdeacons,  who  in  ancient  times 
were  only  the  first  among  deacons,  are  now  in  the  English 
church  above  priests.  Bishops  are  called  reverend,  arch- 
bishops most  reverend,  archdeacons  venerable:  common  priests 
have  no  title  bestowed  upon  them.  The  archdeacon’s  chief 
function  is  to  visit  the  diocess  by  procuration  in  default  of  the 
bishop  or  vicar,  at  least  once  in  three  years. 

The  chief  ornament,  by  which  churchmen  are  distinguished 
from  the  laity,  is  the  surplice : the  minsters  of  the  church  of 
England  are  to  put  it  on  whenever  they  administer  any  sacra- 
ment, and  on  several  other  occasions,  the  particulars  of  which 
we  need  not  mention.  Bishops,  deans,  canons  in  cathedral 
churches,  w'ear  a cope  besides  the  surplice,  and  are  to  put  it  on 
at  the  communion  service,  administration  of  sacraments,  or 
any  other  religious  function,  which  is  to  be  performed  with 
solemnity. 

No  one  can  be  made  a deacon  before  twenty-three,  nor  a 
priest  before  twenty-four,  nor  a bishop  before  thirty.  Some 
pastors,  either  priests  or  ministers,  have  the  title  of  rectors,  as 
belonging  to  such  churches,  which  at  the  Reformation,  were 


CHURCH  OF  ENGLAND. 


421 


independent  of  any  monastery.  Others  are  only  vicars,  but 
for  life.  Lastly,  some  are  barely  curates,  without  any  bene- 
fice, and  receive  their  scanty  salary  from  the  rectors  or 
bishops. 

The  convocation  of  the  clergy  is  a kind  of  parliament,  the 
archbishops  and  bishops  are  the  upper  house;  the  lower  is 
composed  of  the  inferior  clergy,  viz.  twenty-six  deans,  sixty 
archdeacons,  five  hundred  and  seventy-six  canons,  besides 
curates  and  deacons.  They  meet  upon  the  concerns  of  the 
church,  tithes,  raising  taxes,  ecclesiastical  laws,  which  must 
afterwards  be  approved  by  the  king  and  parliament.  They 
hold  likewise  national  synods,  wdiich  keep  an  exact  correspon- 
dence in  all  their  deliberations,  and  make  no  absolute  defini- 
tion, but  with  a unanimous  consent.  • 

The  customs  established  in  the  performance  of  divine  ser- 
vice, and  appointed  by  the  English  liturgy,  are ; that  all  priests 
and  deacons  are  required  to  say  daily  the  morn-  . c? 
ing  and  evening  prayers.  1 he  order  ot  both  ^ice. 
is  the  same.  They  begin  with  several  passa- 
ges of  scripture,  which  the  minister  says  aloud.  These 
passages  are  followed  by  an  exhortation  to  prepare  for  the 
general  confession  of  sins,  which  is  said  kneeling,  by  the  mi- 
nister and  the  whole  congregation  : this  ceremony  is  as  ancient 
as  St.  Basil,  and  was  not  then  peculiar  to  his  diocess,  but  uni- 
versally practised  in  the  whole  church.  The  absolution  is  pro- 
nounced by  the  priest  standing,  the  people  still  kneeling ; for 
receiving  forgiveness  requires  a humble  posture,  but  forgiving 
shows  authority.  The  church  of  England  uses  three  different 
forms  of  absolution,  one  in  the  morning  and  evening  prayer, 
another  at  the  visitation  of  the  sick,  and  a third  at  the  com- 
munion service.  After  the  absolution,  the  priest  and  congre- 
gation, all  kneeling,  say  the  Lord’s  prayer,  which  is  followed 
by  some  responses,  a psalm,  some  lessons  out  of  the  Old  Tes- 
tament, as  set  down  in  the  calendar  at  the  beginning  of  the 
liturgy,  the  singing  or  reciting  the  Te  Deum  or  Benedicite 
omnia  ; another  lesson  out  of  the  New  Testament,  a hymn,  or 
a psalm  ; the  creed  said  or  sung,  to  which  the  people  stand  ; 
the  Lord’s  prayer  a second  time;  several  responses,  three  col- 
lects, a prayer  for  the  king  and  queen,  another  for  the  royal 
family,  a third  for  the  clergy,  St.  Chrysostom’s  prayer,  and 
the  blessing.  The  rubric  says,  that  the  minister  must  stand 
when  he  reads  the  lessons,  and  turn  himself  towards  the  con- 
gregation, that  he  may  be  heard  the  better : this  is  very  ra- 
tional, for  those  lessons,  the  decalogue,  &c.  are  an  instruction 
to  the  people : but  when  he  addresses  himself  to  God  by 
36 


422 


PROTESTANT  COMMUNITIES. 


prayer,  by  saying  or  singing  a psalm,  or  by  confession,  he 
must  then  turn  from  the  people  and  look  towards  the  upper 
and  of  the  chancel,  which  is  the  chief  and  most  reverential 
part  of  the  church.  Hymns  and  psalms  are  sung  or  said  in 
a standing  posture,  as  an  evident  token  that  the  hearts  of  the 
people  are  raised  to  God  with  joy  : the  same  situation  is  kept 
at  the  singing  or  saying  the  creed,  to  show  how  ready  they 
are  to  make  an  open  profession  of  their  faith,  to  give  an  ac- 
count of  it,  to  justify  and  defend  it.  Betwixt  the  creed  and 
the  Lord’s  prayer  repeated  a second  time,  the  priest  says.  The 
Lord  be  with  you.  The  people  answer.  And  with  your  spirit. 
We  shall  not  trouble  our  readers  with  the  various  expositions 
of  the  oremus,  the  short  litany,  and  the  responses : but  we 
cannot  omit,  that  ihe  collects  are  said  to  be  so  named  because 
the  priest  said  them  when  the  w'hole  assembly  was  met,  or 
because  the  devotion  of  all  the  faithful  was  collected  or  joined 
to  offer  that  prayer  to  God,  or  because  the  priest  unites  several 
petitions  into  one,  or  lastly,  because  it  is  a collection  of  several 
short  sentences  of  scripture. 

The  prayers,  collects,  and  lessons,  often  vary,  on  some  days, 
as  Christmas,  Epiphany,  &c.  The  Athanasian  creed  is  said 
or  sung  instead  of  that  of  the  apostles  or  of  Nice.  Sunday  morn- 
ing, Wednesday,  and  Friday,  the  long  litany  is  said  or  sung. 
Particular  prayers  are  said  likewise  on  special  occasions,  as 
for  rain,  for  fair  weather,  for  a time  of  famine,  or  great  dearth, 
for  success  in  war,  against  popular  commotions,  epidemic  or 
contagious  distempers ; every  day  also  in  ember  weeks,  for 
those  who  are  to  be  ordained,  for  the  parliament  whilst  it  sits ; 
which  prayers  are  all  either  to  obtain  mercy  from  God,  or  to 
give  him  thanks  for  favours  received. 

Sunday  is  a day  which  all  Christians  keep  with  great 
solemnity ; but  none  more  than  the  English ; the  gravity,  de- 
cency, regularity,  and  outward  devotion,  which  are  apparent 
throughout  the  kingdom  on  that  day,  are  worthy  of  commend- 
ation. 

The  communion  is  one  of  the  principal  sacraments  of  the 
church  of  England,  for  which  purpose  the  altar,  for  this  name 
is  often  given  by  the  members  of  the  church  of 
Administra-  England  to  the  communion  table,  ought  to  have 
ments^  a clean  white  linen  cloth  upon  it,  and  to  stand  in 

the  body  of  the  church,  or  in  the  chancel,  where 
morning  and  evening  prayers.iire  appointed  to  be  said.  At  all 
other  times  the  said  table  is  covered  with  a silk  carpet,  and  set 
m a decent  place  altat-wise.  The  priest,  standing  atr  the 
north  side  of  the  table,  says  the  Lord’s  prayer,  wnth  a collect, 


CHURCH  OF  ENGLANa 


423 


then  rehearses  distinctly  the  ten  commandments,  after  each, 
the  people  kneeling,  say,  “ Lord  have  mercy  on  us,  and  incline 
our  hearts  to  keep  this  law.”  This  is  followed  by  a collect 
for  the  king,  which  the  priest  says  standing ; the  collect  of 
the  day,  the  epistle,  and  gospel,  at  which  last  the  people  stand, 
as  they  do  likewise  at  the  singing  or  reciting  the  Nicene  or 
Constantinopolitan  creed,  which  is  done  immediately  after  the 
gospel.  Then  the  curate  declares  unto  the  people  what  ho- 
lydays  and  fasting  days  are  in  the  week  following  to  he 
observed ; and,  if  occasion  he,  publishes  the  bans  of  matri- 
mony, reads  briefs,  citations,  and  excommunications,  and 
nothing  is  proclaimed  or  published  in  the  church  during  the 
time  of  divine  service  but  by  the  minister;  nor  by  him,  any 
thing  hut  what  is  prescribed  in  the  rules,  or  enjoined  by  the 
king,  or  by  the  ordinary  of  the  place.  • 

Then  follows  the  sermon,  which  being  ended,  alms  are  taken 
for  the  poor,  or  other  purposes  ; this  is  followed  by  prayers 
and  exhortations,  after  which  the  priest  stands  up  before  the 
table,  and  having  so  ordered  the  bread  and  wine  that  he  may 
with  the  more  readiness  and  decency  break  the  bread  before 
the  people,  and  take  the  cup  into  his  hands,  says  the  prayer  of 
consecration,  which  begins  the  third  part  of  the  communion 
service;  the  wording  of  it  is  very  remarkable,  and  runs  thus  : 
“Hear  us,  O merciful  Father,  and  grant  that  we,  receiving  these 
thy  creatures  of  bread  and  wine,  according  to  Jesus  Christ’s 
holy  institution,  in  remembrance  of  his  death  and  passion, 
may  be  partakers  of  his  most  blessed  body  and  blood,  who  in 
the  same  night  that  he  was  betrayed  took  bread,  and  when  he 
had  given  thanks,  he  brake  it,  and  gave  it  to  his  disciples, 
saying,  take,  eat,  this  is  my  body  which  is  given  for  you,  do 
this  in  remembrance  of  me.  Likewise  after  supper,  he  took 
the  cup,  and  when  he  had  given  thanks,  he  gave  it  to  them 
saying.  Drink  ye  all  of  this,  for  this  is  my  blood  of  the 
New  Testament,  which  is  shed  for  you,  for  the  remission 
of  sins.  Do  this  as  oft  as  ye  shall  drink  it  in  remembrance  of 
me.” 

The  priest  first  receives  the  communion  in  both  kinds 
himself,  then  proceeds  to  deliver  the  same  to  the  bishops, 
priests,  and  deacons  (if  any  be  present;)  and  after  that,  to  the 
people  also  in  order  into  their  hands,  all  meekly  kneeling. 
They  receive  it  in  their  hands,  because  the  custom  of  re- 
ceiving it  in  their  mouths  from  the  priest’s  hand,  savours  too 
much  of  transubstantiation. 

The  priest  says  a prayer  when  he  gives  the  bread,  and 
another  when  the  cup  is  given  to  any  one.  If  the  conse- 


424 


PROTESTANT  COMMUNITIES. 


crated  bread  or  wine  be  exhausted  before  all  have  commu- 
nicated, the  priest  is  to  consecrate  more.  If,  on  the  contrary, 
there  remains  any  when  all  have  communicated,  the  minister 
returns  to  the  Lord’s  table,  and  reverently  places  upon  it  what 
remains  of  the  consecrated  elements,  covering  the  same  with 
a clean  linen  cloth.  Here  begins  the  fourth  and  last  part  of 
the  communion  service.  The  Lord’s  prayer  is  said  by  the 
minister,  the  people  repeating  after  him  every  petition ; then 
follows  another  form  of  thanksgiving,  after  which,  “ Glory  to 
be  to  God  on  high,”  a hymn  to  which  antiquity  has  given  the 
r;‘^.:jy,appellation  of  angelical.  The  whole  service  is  concluded, 
#>  by  the  priest,  (or  bishop,  if  he  be  present,)  dismissing  the  con- 
gregation with  a blessing. 

The  rubric  says,  that  it  is  most  convenient  baptism  should 
not  be  administered,  but  upon  Sundays,  and  other  holydays, 

jy  . when  the  greatest  number  of  people  are  assem- 

^ ' ‘ bled  ; as  well  for  that  the  congregation  there 
present  may  testify  the  receiving  of  them  that  be  newly  bap- 
tized into  the  number  of  Christ’s  church  ; as  also  because  in 
the  baptism  of  infants,  every  man  present  may  be  put  in  remem- 
brance of  his  own  profession  made  to  God  in  his  baptism,  or  that 
made  for  them  by  their  godfathers  or  godmothers.  Neverthe- 
less (if  necessity  so  require)  children  may  be  baptized  on  any 
other  day.  Every  male  child  must  have  two  godfathers  and 
one  godmother  ; and  every  female  one  godfather  and  two  god- 
mothers ; who,  with  the  children,  must  be  ready  at  the  font 
immediately  after  the  last  lesson  of  the  morning,  or  evening 
prayer.  The  priest  coming  to  the  font,  which  is  then  to  be 
filled  with  pure  water,  and  standing  there,  asks  the  usual 
question,  exhorts  the  people  to  pray,  says  two  prayers  for  the 
child,  reads  a gospel,  (Mark  x.  13,  and  following,)  explains  it, 
gives  God  thanks,  tells  the  godfathers  and  godmothers  their 
duty,  receives  their  renouncing  the  devil,  and  repeats  with 
them  the  profession  of  faith ; after  which,  and  a few  more 
prayers,  he  takes  the  child  into  his  hands,  desires  the  god- 
fathers and  godmothers  to  name  the  child  ; and  then  naming 
it  after  them,  he  sprinkles  it  with  the  water,  saying,  N.  I bap- 
tize thee,  &c.  The  ceremony  ends  with  the  minister’s  signing 
the  child  with  the  cross,  saying  the  Lord’s  prayer,  giving 
thanks  to  God,  and  a second  charge  to  the  godfathers  and 
godmothers. 

As  to  the  ministration  of  baptism  to  those  wdio  are  of  riper 
years,  and  able  to  answer  for  themselves ; first,  they  are  ex- 
amined whether  they  be  sufhciently  instructed  in  the  princi- 
ples of  the  Christian  religion  ; then,  they  are  exhorted  to  pre- 


CHURCH  OF  ENGLAND. 


425 


pare  themselves  with  prayers  and  fastings  for  the  receiving  of 
this  holy  sacrament.  If  they  be  found  fit,  the  godfathers  and 
godmothers  present  them  at  the  font  on  the  day,  and  at  the 
time  appointed.  The  godfathers  and  godmothers  are  not  to 
answer,  as  they  did  in  infant  baptism,  for  the  persons  christ- 
ened, in  quality  of  their  spiritual  fathers  or  mothers ; they 
rather  are  present  as  witnesses  only.  The  priest  directs  his 
discourse  and  exhortations  to  the  persons  baptized,  prays  for 
them,  and  with  them  ; they  themselves  renounce  the  devil  and 
all  his  works,  the  vain  pomp  and  glory  of  this  world,  with  all 
covetous  desires  of  the  same,  and  the  carnal  desires  of  the 
flesh.  They  make  their  profession  of  faith ; after  which,  and 
some  few  prayers  said  by  the  minister,  he  takes  each  person  to 
be  baptized  by  the  right  hand,  and  placing  him  conveniently 
by  the  font,  he  dips  him  in  the  water,  or  pours  water  upon 
him,  saying,  N.  I baptize  thee,  &c.  Then  he  receives  them 
into  the  church,  signs  them  with  the  cross,  gives  thanks  to 
God,  and  ends  with  a short  exhortation,  first  to  the  godfathers 
and  godmothers,  then  to  the  person  baptized  ; recommending 
it  to  him  to  be  confirmed  by  the  bishop  so  soon  after  his  bap- 
tism as  conveniently  may  be,  that  so  he  may  be  admitted  to 
the  holy  communion. 

In  the  church  of  England,  as  amongst  Catholics,  the  bishops 
are  sole  ministers  of  the  religious  ceremony  of  confirmation. 
The  short  catechism,  which  every  person  is  to  ^ « w,  r 
learn  before  he  is  brought  to  be  confirmed  by  ^ 

the  bishop,  is  to  be  seen  in  the  book  of  common  prayer. 
The  church  of  England  orders,  that,  for  the  instruction  of 
the  faithful  beginners,  “ The  curate  of  every  parish  shall 
diligently  upon  Sundays  and  holydays,  after  the  second  les- 
son at  evening  prayer,  openly  in  the  church  instruct  and  ex- 
amine so  many  children  of  his  parish  sent  unto  him,  in  the 
catechism.  All  fathers,  mothers,  masters,  or  mistresses,  shall 
cause  their  children,  servants,  and  apprentices,  who  have 
not  learned  their  catechism,  to  come  to  the  church  at  the  time 
appointed,  and  obediently  to  hear,  and  be  ordered  by  the 
curate,  until  such  time  as  they  have  learned  all  that  is  ap- 
pointed for  them  to  learn.  The  children  who  are  sufficiently 
instructed,  shall  be  brought  to  the  bishop,  and  every  one  shall 
have  a godfather  or  a godmother,  as  a witness  of  their  con- 
firmation. All  being  placed  and  standing  in  order  before  the 
bishop,  he  or  some  other  minister  appointed  by  him  shall  read 
what  is  called,  the  preface  of  Confirmation,  which  briefly  ex- 
plains the  nature  and  end  of  it ; then  he  makes  them  renew 
and  confirm  the  promises  w hich  w’ere  made  for  them  by  their 
36^ 


42G 


PROTESTANT  COMMUNITIES. 


godfathers  and  godmothers  at  baptism,  and  prays  for  them,  that 
they  may  receive  the  gifts  of  the  Holy  Ghost ; then  all  of  them 
kneeling  in  order  before  the  bishop,  he  lays  his  hand  upon  the 
head  of  every  one  severally,  says  another  prayer,  the  Ijord's 
})rayer,  and  two  collects,  and  dismisses  them  by  giving  his 
blessing. 

According  to  the  ritual  of  the  church  of  England,  the  bans 
of  all  those  who  are  to  be  married,  must  be  published  in  the 
Mar  iao-e  church  three  several  Sundays  or  holydays,  in  the 
arriage.  service,  immediately  before  the 

sentence  of  the  offertory.  The  form  of  asking  is  too  well 
known  to  require  being  set  down.  If  the  persons  who  are  to 
be  married  dwell  in  divers  parishes,  the  bans  must  be  asked 
in  both  parishes  ; and  the  curate  of  the  one  parish  shall  not 
solemnize  matrimony,  without  a certificate  of  the  bans  being 
thrice  asked  from  the  curate  of  the  other  parish.  At  the  day 
and  time  appointed  for  the  solemnization  of  matrimony,  the 
persons  to  be  married  shall  come  into  the  body  of  the  church, 
w'ith  their  friends  and  neighbours,  and  there  standing  together, 
the  man  on  the  right  hand,  and  the  woman  on.  the  left,  the 
priest  reads  an  exhortation  on  the  duty,  condition,  and  chastity 
of  a married  state ; then  another  particularly  directed  to  the 
persons  who  are  to  be  married.  At  which  day  of  marriage,  if 
any  man  do  allege  or  declare  any  impediment,  why  they  may 
not  be  coupled  together  in  matrimony,  by  God’s  law,  or  the 
laws  of  the  realm,  and  will  be  bound*  and  sufficient  sureties 
with  him,  to  the  parties,  or  else  put  in  a caution  (to  the  full 
value  of  such  charges,  as  the  persons  to  be  married  do  hereby 
sustain)  to  prove  his  allegation ; then  the  solemnization  must 
be  deferred  until  such  time  as  the  truth  be  tried.  If  no  impe- 
diment be  alleged,  then  the  curate  asks  their  mutual  consent ; 
which  being  declared,  they  give  their  troth  to  each  other, 
taking  alternately  each  other  by  the  right  hand,  and  saying, 
“ I,  N.  take  thee  N.  to  be  my  wedded  wife,  (or  husband,)  to 
have  and  to  hold,  from  this  day  forward,  for  better,  for  worse, 
for  richer,  for  poorer,  in  sickness  and  in  health,  to  love  and  to 
cherish  (the  Avife  sa5?-s  to  love,  cherish,  and  obey)  till  death  us 
do  part,  according  to  God’s  holy  ordinance,  and  thereto  I 
plight  thee  my  troth.”  Then  they  again  loose  their  hands, 
and  the  man  shall  gh'e  unto  the  woman  a ring,  laying  the 
same  upon  the  book,  with  the  accustomed  dues  to  the  priest 
and  clerk.  And  the  priest  taking  the  ring,  shall  deliver  it  unto 
the  man  to  put  upon  the  fourth  finger  of  the  woman’s  left 
hand,  and  the  man,  taught  by  the  prie.st,  shall  say,  “ With  this 
ring  I thee  Aved,  Avith  my  body  I thee  worship,”  &c.  Both 


ChurcJi  of  England  Marriage,  p.  4’26. 


Church  of  England  Funeral  p. 


-A"/*' 


it.* 


CHURCH  OF  ENGLAND. 


427 


kneel  down,  the  minister  says  a prayer,  joins  their  hands  to- 
gether, and  adds  a blessing ; then  going  to  the  Lord’s  table, 
say  or  sing  a psalm,  w^hich  being  ended,  the  man  and  the 
woman  kneeling  before  the  Lord’s  table,  the  priest  standing  at 
the  table,  says  a litany,  followed  by  some  prayers,  and  an 
instruction  concerning  the  duties  of  man  and  w'ife,  and  so  con- 
cludes. Only  the  rubric  adds,  that  it  is  convenient  the  new-mar- 
ried persons  should  receive  the  holy  communion  at  the  time  of 
their  marriage,  or  at  the  first  opportunity  after  their  marriage. 

The  last  religious  ceremony  of  the  English  liturgy  is  the 
burial  of  the  dead.  In  the  order  for  that  service,  it  is  noted, 
first,  “ That  it  is  not  for  any  that  die  unbaptized, 
or  excommunicated,  or  have  laid  violent  hands 
upon  themselves.”  The  priest  and  clerk,  meet- 
ing the  corpse  at  the  entrance  of  the  church-yard,  and  going 
before  it  either  into  the  church  or  towards  the  grave,  say,  “ I 
am  the  resurrection  and  the  life,”  &c.  (John,  chap.  xi.  ver.  25,) 
with  some  other  sentences  of  scripture.  In  the  church  some 
suitable  psalms  are  read  or  sung,  with  a lesson  adapted  to  that 
ceremony.  When  they  are  come  to  the  grave,  and  are  pre- 
paring every  thing  to  put  the  body  into  the  earth,  the  priest 
and  his  clerk  say  or  sing,  “ Man  that  is  born  of  a woman,”  &c. 
Earth  is  then  cast  upon  the  body,  and  some  prayers  are  said, 
in  one  of  which  God  is  desired  to  grant  “that  Ave,  with  all 
those  that  are  departed  in  the  true  faith,  may  haAm  our  perfect 
consummation  and  bliss,  both  in  body  and  soul,  in  glory.” 

As  soon  as  any  one  has  breathed  his  last,  the  minister  of  the 
parish,  and  those  who  haA^e  in  charge  to  Ausit  dead  bodies,  must 
haA'e  notice  giA^en  them  ; this  Avas  ordered  to  be 
done  immediately  after  the  great  plague  Avhich 
raged  in  London  in  the  year  1665,  that  it  might  be 
found  out  if  any  distemper  proved  contagious,  and  proper  precau- 
tions taken  to  prevent  its  spreading.  This  visit  is  commonly 
performed  by  tVA’o  AAmmen ; the  clerk  of  the  parish  recewes 
their  attestation,  and  an  abstract  of  it  is  printed  e\"ery  Aveek, 
by  Avhich  the  public  are  informed  hoAV  many  died  in  the  Aveek, 
of  Avhat  distemper,  or  by  Avhat  accident.  An  act  of  parlia- 
ment, made  for  the  encouragement  of  the  Avoollen  manufac- 
tory, ordains  that  all  corpses  shall  be  buried  in  flannel,  Avithout 
any  alloAvance  for  linen,  but  the  flannel  maybe  as  fine  as  they 
think  fit.  Those  shrouds  are  either  bespoken  or  bought  ready 
made,  and  most  linen  drapers  have  some  by  them  of  all  sizes 
and  prices.  The  corpse  being  Avmshed  very  clean,  and  shaved 
if  it  be  that  of  a man,  they  put  on  it  a flannel  shirt,  the  slee\TS 
of  AA^hich  are  ruffled  and  plaited,  Avith  another  tufted  piece  of 


42S 


PROTESTANT  COMMUNITIES, 


the  same  stuff  which  covers  the  opening  of  the  shirt  upon  the 
breast.  The  shirt  must  be  above  half  a foot  longer  than  the 
corpse  when  extended  at  full  length,  that  the  feet  of  the  decea- 
sed ma}?"  be  put  into  it  as  in  a bag*,  which  when  performed  it  is 
tied  with  woollen,  so  as  to  look  like  a tuft.  They  add  to  this 
a cap,  with  a large  chin-cloth  tied  to  the  cap,  a cravat  and  gloves, 
all  woollen.  Some  put  a large  quantity  of  bran  at  the  bottom  of 
the  coffin.  Instead  of  a cap  the  women  have  head-clothes  with 
a forehead-cloth.  Some  coffins  are  exceedingly  fine.  When  the 
corpse  is  in  it,  they  make  a second  visit,  to  see  whether  it  be  all 
in  flannel,  and  no  linen  or  even  thread,  except  woollen,  employ- 
ed about  it.  The  body  lies  so  three  or  four  days,  and  all  that 
time  is  allowed  to  provide  mourning  and  prepare  for  the  funeral. 

The  palls  are  provided  by  the  undertakers ; some  of  black 
velvet,  some  of  black  cloth,  bordered  either  with  white  satin,  or 
linen,  or  taffety,  about  a foot  long.  It  is  so  large,  that  it  covers  not 
only  the  coffin,  but  likewise  the  men  who  carry  it  upon  their 
shoulders,  and  still  hangs  low  enough  to  be  supported  by  the 
pall-bearers,  either  men  or  women,  according  to  the  sex  of  the 
person  who  is  to  be  buried,  and  they  have  gloves,  hat-bands, 
and  sometimes  scarfs,  black  or  white,  given  them.  When 
every  thing  is  ready,  two  men,  called  mutes,  go  first,  and  they 
are  immediately  followed  by  the  corpse  and  pall-bearers  ; the 
chief  mourners  and  other  persons  invited,  two  and  two,  close 
the  procession.  Generally  they  go  into  the  church,  in  the 
middle  of  which,  the  body  being  placed  upon  two  tressel.s,  the 
service  for  the  dead  appointed  for  that  occasion  is  said.  If  the 
body  be  not  buried  in  the  church,  they  carry  it  to  the  church-yard 
belonging  to  it,  and  put  it  into  the  ground  before  the  whole  com- 
pany, who  seldom  depart  till  the  earth  be  again  thrown  in. 

In  respect  to  the  Episcopal  Church  in  the  United  States,  it 
may  be  briefly  stated  in  this  place,  that  in  her  rites  and  ceremo- 
nies she  copies  those  of  the  mother  church  in 
Episcopal  England,  with  those  necessary  variations,  which 
Stated  ^ different  form  of  civil  government, 

under  which  its  members  live,  &c.  The  Eng- 
lish common  prayer  book  is  adopted,  with  the  omission  of  the 
Athanasian  creed,  and  some  other  alterations,  to  conform  it 
to  the  peculiar  state  of  the  church.  Subscription  to  the  ar- 
ticles is  not  required  by  candidates  for  holy  orders.  The  num- 
ber of  bishops  is  fifteen  ; the  number  of  their  clergymen  is  esti- 
mated at  five  thousand  and  ninety-six ; and  their  churches  at 
nine  hundred  and  twenty-two.  The  episcopal  establishment  in 
the  United  States  has  no  archbishops,  nor  lord  bishops,  archdea- 
cons, deans,  prebends,  canons,  nor  vicars.  The  bishops  are  eleep 


KIRK  OF  SCOTLAND. 


429 


ed  by  the  convention  of  the  diocess.  Their  bishops  have  no 
episcopal  palaces,  but  dwell  in  their  own  hired  houses ; nor 
episcopal  revenues,  being  pastors  of  congregations,  as  are  the 
other  clergy,  and,  like  them,  supported  by  the  contributions  of 
those  who  enjoy  their  instructions.  When  they  travel  through 
their  diocess,  the  churches  they  visit  pay  their  expenses.  The 
bishops  have  no  patronage,  nor  can  they,  by  individual  au- 
thority, appoint  or  remove  any  minister.  No  person  has  the 
gift  of  “ parish”  or  “ living  it  depends  on  the  choice  of  the 
people.  Some  churches  leave  the  appointment  of  the  minister 
to  the  vestrymen,  who  are  annually  selected  by  the  pew  hold- 
ers ; others  select  him  by  the  ballot  of  the  whole  congregation. 
It  is  entirely  left  to  the  clergymen  who  shall  be  admitted  to  the 
ordinances : but  their  discipline  varies  in  the  different  states. 
This  church  is  governed  by  a general  convention,  which  sits 
once  in  three  years,  divided  into  an  upper  and  lower  house ; 
the  former  is  composed  of  the  bishops  of  the  different  states, 
and  the  latter  of  a portion  of  the  clergy  and  laity  from  the 
several  diocesses.  All  motions  may  originate  in  either  house  ; 
although  the  concurrence  of  the  majority  of  both  must  be  ob- 
tained before  they  pass  into  a law. 

SEC.  III. KIRK  OF  SCOTLAND.* 

The  conversion  of  the  Scots  to  the  Christian  faith  began 
through  the  ministry  of  Paladius,  about  the  year  430,  and 
from  the  first  establishment  of  Christianity  in  that 
country  till  the  Reformation  in  the  reign  of  Mary,  jncidents'^^ 
mother  of  James  I.  and  of  Mary  I.  of  England, 
their  church  government  was  episcopacy;  but  the  Presbyte- 
rian discipline  was  not  finally  established  in  Scotland  until 
the  reign  of  King  William  and  Mary,  A.  D.  1689,  when 
episcopacy  was  totally  abolished.  The  Westminster  Confes- 
sion of  Faith  was  then  received  as  the  standard  of  the  national 
creed  ; which  all  ministers,  and  principals  and  professors  in 
universities,  are  obliged  to  subscribe  as  the  confession  of  their 
faith,  before  receiving  induction  into  office. 

The  church  of  Scotland  is  remarkable  for  its  uncommon 
simplicity  of  worship ; it  possesses  no  liturgy,  no  altar,  no  in- 
strumental music,  no  surplice,  no  fixed  canon-  Worship.— 
ical  vestment  of  any  kind.  It  condemns  the  Ministerial 
worship  paid  to  saints,  and  it  observes  no  fes-  parity,  &c. 

* The  word  Kirk  is  of  Saxon  origin,  and  signifies  Church  ; or,  ac- 
cording to  others,  it  is  a contraction  of  the  Greek  word,  meaning  the 
Honse  of  God. 


430 


PROTESTANT  COMMUNITIES. 


tival  days.  Its  ministers  enjoy  a parity  of  rank  and  of  authority  ; 
it  enforces  that  all  ministers,  being  ambassadors  of  Christ,  are 
equal  in  commission ; that  there  is  no  order  in  the  church  as 
established  by  the  Saviour,  superior  to  presbyters ; and  that 
bishop  and  presbyter,  though  different  words,  are  of  the  same 
import.  It  acknowledges  no  earthly  head  ; its  judicatories  are 
quite  distinct  from,  and  independent  of,  any  civil  judicatory ; 
insomuch,  indeed,  that  the  decisions  of  the  one  are  often  con- 
trary to  those  of  the  other,  yet  both  remain  unaffected  and  un- 
altered. When,  for  example,  a clergyman  has  been  present- 
ed to  a parish  by  a patron,  and  induction  and  ordination  have 
followed  on  that  presentation,  if  afterwards  it  be  found  that 
the  patron,  who  had  given  the  presentation,  has  not  that  right, 
and  that  it  belongs  to  another,  the  clergyman  may  be  ejected 
as  to  all  the  temporalities  of  the  office ; but  quoad  sacra,  he 
may  continue  minister  of  the  parish,  and  exercise  all  the  sacred 
functions : and  though  a new  presentee  may  obtain  a right  to 
the  civil  endowments  of  the  benefice,  he  can  perform  none  of 
the  sacred  duties,  while  the  other  chooses  to  avail  himself  of 
this  privilege. 

There  are  four  ecclesiastical  judicatories, — namely,  the  Kirk 
Session,  the  Presbytery,  the  Synod,  and  the  General  Assembly, 
from  each  of  which  there  is  a power  of  appeal 
Indicatories.  other  ; but  the  decision  of  the  General  As- 

sembly is  supreme. 

The  lowest  court  is  the  Kirk  Session,  which  is  composed  of 
the  minister  of  the  parish,  who  is  the  moderator  or  president 
. of  it,  and  a number  of  the  most  grave  and  re- 
ir£  Session,  spe^table  laymen,  members  of  the  congregation. 
Their  number  varies  in  different  parishes,  five  or  six  being 
about  the  average  number;  and  their  services  are  entirely 
gratuitous.  They  are  something  like  church  wardens  in  Eng- 
land, only  they  have  a spiritual  jurisdiction,  as  it  is  a part  of 
their  duty  to  visit  the  sick,  &c.  The  Kirk  Session  takes  cog- 
nizance of  cases  of  scandal,  such  as  fornication,  sabbath  break- 
ing, profane  swearing.  It  also  manages  the  funds  of  the  poor, 
a duty  in  which  it  formerly  was  assisted  by  deacons,  a class  of 
men  inferior  to  elders,  as  they  had  no  spiritual  jurisdiction, 
but  not  being  found  necessary,  they  are  consequently  disused. 

The  Presbytery,  which  is  the  court  next  in  dignity,  is  com- 
posed of  the  ministers  of  a certain  district,  with  an  elder  from 
p . each  parish.  The  number  of  presbyteries  is 

^ ^ seventy-eight.  Their  chief  duty  consists  in  the 

management  of  such  matters  as  concern  the  church  within 
their  respective  bounds.  But  they  may  originate  any  matter, 


KIRK  OF  SCOTLAND. 


431 


and  bring  it  under  the  view  of  the  Synod  or  General  Assem- 
bly. They  have  also  the  superintendence  of  education,  within 
their  bounds,  such  as  the  induction  of  teachers,  and  the  examh 
nation  of  schools. 

The  Synod  is  the  next  intermediate  court.  There  are  fifteen 
synods,  each  consisting  of  the  clergymen  of  a certain  num- 
ber of  presbyteries,  with  elders,  as  in  presby- 
teries. Presbyteries  meet  generally  once  a-month ; Synod, 

synods  twice  a-year,  though  some  remote  synods,  such  as  that 
of  Argyle,  only  once. 

The  General  Assembly  is  the  last  and  supreme  court,  and 
meets  yearly  in  the  month  of  May,  in  Edinburgh,  and  con- 
tinues its  sitting  for  twelve  days.  The  king 

•111*^  • 1*1  ^ Grenor'il  A«? 

presides  by  his  representative,  who  is  always  a • 

nobleman,  and  is  denominated  the  Lord  High 
Commissioner.  The  General  Assembly  is  a representative 
court,  consisting  of  200  members,  representing  presbyteries, 
and  156  elders  representing  burghs  or  presbyteries,  and  five 
ministers  or  elders  representing  universities, — making  alto- 
gether 36 1 members.  They  choose  a moderator  or  president, 
out  of  their  own  number,  distinct  from  the  Royal  Commis- 
sioner, the  duty  of  the  latter  consisting  merely  in  convening 
and  dissolving  the  court,  and  in  forming  the  medium  of  com- 
munication between  it  and  the  throne.  The  moderator  is  now 
always  a clergyman,  though  previously  to  1688  laymen 
sometimes  held  that  office. 

The  duties  of  the  Scotch  clergy  are  numerous  and  labo- 
rious. They  officiate  regularly  in  the  public  worship  of  God; 
and,  in  general,  they  must  go  through  this  duty  ^ . 
twice  every  Sunday,  (exclusively  of  other  occa-  Clergy 

sional  appearances,)  delivering  every  Sunday  a 
lecture,  and  a sermon,  with  prayers.  It  is  also  expected, 
throughout  Scotland,  that  the  prayers  and  discourses  shall  be 
of  the  minister’s  own  composition;  and  the  prayers,  in  all 
cases,  and  the  discourses  in  most  instances,  are  delivered  \vith- 
out  the  use  of  papers.  They  are  expected  to  perform  the  al- 
ternate duties  of  examining  their  people  from  the  scriptures 
and  catechisms  of  the  church,  and  of  visiting  them  from  house 
to  house,  with  prayers  and  exhortations.  This  is  done  com- 
monly once  in  the  year,  being  omitted  only  in  those  cases  in 
which  the  ministers  deem  it  impracticable,  or  not  acceptable, 
or  at  least  not  necessary. — The  charge  of  the  poor  devolves, 
in  a very  particular  manner,  on  the  clergy,  and  in  them  also  is 
vested  the  superintendence  of  all  schools  within  their  hounds. 

Baptism  in  this  church  is  practised  by  none  but  ministers, 


432 


PROTESTANT  COMMUNITIES. 


per 


. who  do  it  by  sprinkling;  and  whether  performed 
aptism.  private  or  in  public,  it  is  almost  always  pre- 

ceded by  a sermon. 

The  Lord’s  Supper  is  not  administered  so  frequently  in 
Scotland  as  in  some  other  places.  Some  time  before  this  takes 
place,  it  is  announced  from  the  pulpit.  The  week 
^ or  s up-  sessions  meets,  and  draws  up  a 

list  of  all  the  communicants  in  the  parish,  ac- 
cording to  the  minister’s  examination-book,  and  the  testimony 
of  the  elders  and  deacons.  According  to  this  list,  tickets  are 
delivered  to  each  communicant,  if  desired,  and  the  ministers 
and  elders  also  give  tickets  to  strangers  who  bring  sufficient 
testimonials.  None  are  allowed  to  communicate  without  such 
tickets,  which  are  produced  at  the  table.  Those  who  never 
received,  are  instructed  by  the  minister,  and  by  themselves,  in 
the  nature  of  the  sacraments,  and  taught  what  is  the  proper 
preparation  thereunto.  The  Wednesday  or  Thursday  before 
there  is  a solemn  fast,  and  on  the  Saturday  there  are  two  pre- 
paratory sermons.  On  Sunday  morning,  after  singing  and 
prayer  as  usual,  the  minister  of  the  parish  preaches  a suitable 
sermon ; and  when  the  ordinary  worship  is  ended,  he  in  the 
name  of  Jesus  Christ  forbids  the  unworthy  to  approach,  and 
invites  the  penitent  to  come  and  receive  the  sacrament.  Then 
he  goes  into  the  body  of  the  church,  where  one  or  two  tables, 
according  to  its  width,  are  placed,  reaching  from  one  end  to 
the  other,  covered  with  a white  linen  cloth,  and  seats  on  both 
sides  for  the  communicants.  The  minister  places  himself  at 
the  end  or  middle  of  the  table.  After  a short  discourse,  he 
reads  the  institution,  and  blesses  the  elements  ; then  he  breaks 
the  bread,  and  distributes  it  and  the  wine  to  those  that  are  next 
him,  who  transmit  them  to  their  neighbours ; the  elders  and 
deacons  attending  to  serve,  and  see  that  the  whole  is  perform- 
ed with  decency  and  order.  Whilst  these  communicate,  the 
minister  discourses  on  the  nature  of  the  sacrament;  and 
the  whole  is  concluded  with  singing  and  prayer.  The  minis- 
ter then  returns  to  the  pulpit,  and  preaches  a sermon.  The 
morning-service  ended,  the  congregation  are  dismissed  for  an 
hour ; after  which  the  usual  afternoon  worship  is  performed. 
On  the  Monday  morning,  there  is  public  worship  with  two 
sermons ; and  these,  properly  speaking,  close  the  communion- 
service.  No  private  communions  are  allowed  in  Scotland. 

Marriage  is  solemnized  nearly  after  the  manner  of  the 
church  of  England,  with  the  exception  of  the  ring,  which  is 
Marriao-c  deemed  a great  relic  of  “ popery.’^  By  the  laws 
of  Scotland,  the  marriage-knot  may  be  tied  with- 


KIRK  OF  SCOTLAND. 


433 


out  any  ceremony  of  a religious  nature : a simple  promise  in 
the  presence  of  witnesses,  or  a known  previous  co-habitation, 
being  sufficient  to  bind  the  obligation.  That  most  ridiculous, 
often  immoral,  and  almost  always  injurious  practice,  of  mar- 
rying at  Gretna-Green,  is  still  in  use,  Avhere  a blacksmith 
performs  the  ceremony  according  to  the  rites  of  the  church ! 

The  Funeral  ceremony  is  performed  in  total  silence.  The 
corpse  is  carried  to  the  grave  and  there  interred  without  a 
word  being  spoken  on  the  occasion. 

Dr.  Evans,  in  his  usual  liberal  strain,  gives  the  following 
account  of  the  Seceders, 

“ Dissenters  from  the  kirk,  or  church  of  Scotland,  call  them- 
selves Seceders ; for,  as  the  term  Dissenter  comes  from  the 
Latin  word  dAsseyiiio,  to  differ,  so  the  appellation 
Seceder  is  derived  from  another  Latin  word,  sece- 
do,  to  separate  or  to  withdraw  from  any  body  of  men  with 
which  we  may  have  been  united.  The  secession  arose  from 
various  circumstances,  which  were  conceived  to  be  great  de- 
fections from  the  established  church  of  Scotland.  The  Sece- 
ders are  rigid  Calvinists,  rather  austere  in  their  manners,  and 
severe  in  their  discipline.  Through  a difference  as  to  civil 
matters,  they  are  broken  down  into  Burghers  and  Anti- 
burghers. Of  these  two  classes  the  latter  are  the  most  con- 
fined in  their  sentiments,  and  associate  therefore  the  least  with 
any  other  body  of  Christians.  The  Seceders  originated  under 
two  brothers,  Ralph  and  Ebenezer  Erskine,  of  Sterling,  about 
the  year  1730,  It  is  worthy  of  observation,  that  the  Rev. 
George  Whitefield,  in  one  of  his  visits  to  Scotland,  was  solemnly 
reprobated  by  the  Seceders,  because  he  refused  to  confine  his 
itinerant  labours  wholly  to  them.  The  reason  assigned  for 
this  monopolization  was,  that  they  were  exclusively  God’s 
people!  Mr.  Whitefield  smartly  replied,  that  they  had,  there- 
fore, the  less  need  of  his  services,  for  his  aim  was  to  turn  sin- 
ners from  the  error  and  wickedness  of  their  wa}^s,  by  preach- 
ing among  them  glad  tidings  of  great  joy  ! 

“The  Burgess’  oath,  concerning  which  the  Seceders  differed, 
is  administered  in  several  of  the  royal  boroughs  of  Scotland, 
and  runs  thus ; ‘ I protest  before  God  and  your  lordships,  that 
I profess  and  allow  with  my  heart  the  true  religion  presently 
professed  within  this  realm,  and  authorized  by  the  laws  there- 
of; I shall  abide  thereat  and  defend  the  same  to  my  life’s  end, 
renouncing  the  Roman  religion  called  papistry.’  The  Messrs, 
Erskine  and  others  maintained  there  was  no  inconsistency  in 
Seceders  taking  this  oath,  because  the  established  religion  was 
still  the  true  religion,  in  spite  of  the  faults  attaching  to  it,  and 
37 


434 


PROTESTANT  COMMUNITIES. 


hence  were  called  Burghers.  Messrs.  Moncriefi',  and  others, 
thought  the  swearing  to  the  religion  as  professed  and  autho- 
rized was  approving  the  corruptions,  therefore  the  oath  was 
inconsistent  and  not  to  he  taken ; hence  anti-burghers.  The 
kirk  of  Scotland,  both  parties  say,  still  perseveres  in  a 
course  of  defection  from  her  professed  principles,  and  there- 
fore the  secession  continues,  and  is  increasing  to  the  present 
day.  (See  an  Historical  account  of  the  Rise  and  Progress  of 
the  Secession,  by  the  late  Rev.  John  Brown,  of  Haddington.) 
The  Seceders  are  strict  Presbyterians,  having  their  respective 
associate  synods,  and  are  to  be  found  not  only  in  Scotland,  but 
also  in  Ireland  and  in  the  United  States  of  America.  Both 
classes  have  had  amongst  them  ministers  of  considerable  learn- 
ing and  piety. 

“ There  is  also  a species  of  Dissenters  from  the  church  of 
Scotland  called  Relief,  Avhose  only  difference  from  the  Kirk 
is,  the  choosing  of  their  own  pastors.  They  arose  in  1752, 
and  are  respectable  as  to  numbers  and  ability.  (See  a Com- 
pendious  View  of  the  Religious  System  maintained  by  the 
Synod  of  Relief,  by  P.  Hutchinson ; and  also  Historical 
Sketches  of  the  Relief  Church,  &c.  by  J.  Smith.)  The  Relief 
are  Calvinists  as  well  as  Presbyterians,  but  liberal  in  their 
viows,  admitting  to  their  communion  pious  Christians  of  every 
denomination.  They  revere  the  union  of  faith  and  charity.”* 

SEC.  IV. ENGLISH  AND  AMERICAN  PRESBYTERIANS. 

The  appellation  Presbyterian  is  in  England  appropriated 
to  a large  denomination  of  dissenters,  who  have  no  attachment 
Distino-  isli  Scotch  mode  of  church  government,  any 

ing  ^dianlcter-  than  to  episcopacy  amongst  us,  and  there- 

istics  of  the  fore  to  this  body  of  Christians  the  term  Preshy- 
English  Pres-  terian  in  its  original  sense  is  improperly  applied, 
byterians.  This  misapplication  has  occasioned  many  wrong 
notions,  and  should  be  rectified.  English  Presbyterians,  as 
they  are  called,  adopt  nearly  the  same  mode  of  church  govern- 
ment with  the  Independents.  Their  chief  difference  from  the 
Independents  is,  that  they  are  less  attached  to  Calvinism,  and 
consequently  admit  a greater  latitude  of  religious  sentiment. 
It  may  be  added,  that  their  mode  of  admitting  members  into 
communion  differs  from  that  commonly  practised  among  the 
Presbyterians. 

Dr.  Doddridge  in  his  “ Lectures”  has  this  paragraph  on  the 


* See  Dr.  Evans’s  Sketches. 


PRESBYTERIANS. 


435 


subject:  “ Those  who  hold  every  pastor  to  be  as  a bishop  or 
overseer  of  his  own  congregation,  so  that  no  other  person  or 
body  of  men  have  by  divine  institution  a power  to  exercise  any 
superior  or  pastoral  office  in  it,  may,  properly  speaking,  be 
called  (so  far  at  least)  congregational ; and  it  is  by  a vulgar 
mistake  that  any  such  are  called  Presbyterians : for  the  Pres- 
byterian discipline  is  exercised  by  synods  and  assemblies,  sub- 
ordinate to  each  other,  and  all  of  them  subject  to  the  authority 
of  what  is  commonly  called  a General  Assembly^ 

The  Presbyterian  Church  in  the  United  States  was  origi- 
nally made  up  of  emigrants  from  Scotland  and  the  north  of 
Ireland.  They  settled  principally  in  Pennsylva-  ^j^erican 
nia.  West  Jersey,  Delaware,  and  Maryland.  In  Presbyterians 
1704,  the  first  Presbyterian  judicatory  in  the 
United  States  was  constituted  under  the  name  of  the  “ Presby- 
tery of  Philadelphia.”  In  1716  the  members  of  this  commu- 
nity had  so  much  increased,  chiefly,  however,  by  emigration 
from  Europe,  that  they  distributed  themselves  into  four  Pres- 
byteries, bearing  the  names  of  Philadelphia,  Newcastle,  Snow 
Hill,  and  Long  Island,  and  erected  a synod  under  the  name 
of  the  “Synod  of  Philadelphia.”  But  the  body  was  far  from 
proving  harmonious,  by  reason  of  the  different  views  enter- 
tained on  the  subject  of  the  discipline  of  the  churches.  The 
controversies  in  this  connexion  continued  to  increase  until 
1758,  when  all  difficulties  were  healed,  from  wffiich  time  har- 
mony, with  some  few  exceptions,  has  prevailed,  and  their  cause 
rapidly  gains  strength. 

In  1789,  the  first  General  Assembly,  which  is  now  the  high- 
est judicatory  of  the  Presbyterian  church  in  the  United  States, 
.vas  convened  at  Philadelphia,  which  has  con- 
tinned  to  be  the  place  of  its  annual  meeting  to  gemblv'^^ 
the  present  time.  Great  prosperity  has  attended 
the  cause  of  Presbyterianism  in  the  United  States.  Within  a 
few  years,  however,  differences  have,  to  some  extent,  prevailed 
among  the  ministers  of  this  connexion  ; but  as  among  so  able 
and  pious  a body  of  men,  the  prin<jiples  of  the  gospel  are 
justly  expected  to  exert  their  legitimate  influence,  it  can  sub- 
serve no  benefit  to  record  the  grounds  of  a dissension,  which 
it  is  hoped  will  be  only  temporary.  The  advocates  of  Pres- 
byterianism reside  chiefly  in  the  middle,  southern,  and  western 
states.  The  clergy  attached  to  the  order,  are  an  able,  enlight- 
ened, evangelical,  and  pious  body,  and  their  labours  have  been 
signally  blessed.  The  number  of  synods  in  1832,  was  twenty- 


♦ Evans’s  Sketches. 


436  PROTESTANT  COMMUNITIES. 

one  ; that  of  presbyteries,  one  hundred  and  ten ; the  clerg-y 
are  estimated  at  one  thousand  nine  hundred  and  thirty-five ; 
the  churches  under  the  care  of  the  general  assembly,  are  two 
thousand  two  hundred  and  eighty-one,  comprising  more  than 
two  hundred  and  seventeen  thousand  three  hundred  and  forty- 
eight  members. 

The  doctrines  of  the  Presbyterian  church  of  the  United 
States  are  Calvinistic,  as  may  be  seen  in  the  confession  of 
. faith  as  revised  by  the  General  Assembly  at  their 
octrines.  session  in  Philadelphia,  in  1821  ; though  the 
clergy,  when  composing  instructions  either  for  their  res- 
pective parishes,  or  the  public  at  large,  are  no  more  fettered  by 
the  confession,  than  are  the  clergy  of  the  church  of  England 
by  the  thirty-nine  articles. 

In  respect  to  their  religious  services,  it  is  necessary  only  to 
say,  that  in  Great  Britain,  Ireland,  and  America,  they  have 
laid  aside  the  use  of  certain  forms  of  prayer,  and 
Religious  ^jse  extemporary  prayer  in  the  worship  of  God. 
ervices.  They  also  differ  from  Episcopalians  in  this,  that 
while  the  latter  kneel  in  time  of  prayer,  the  former  stand ; 
and  in  singing  the  praise  of  God  they  all  sit,  while  all  Epis- 
copalians stand. 

SEC.  V. CALVINISTS. 


Calvinists  are  those  professing  Christians,  who  adopt, 
without  a strict  uniformity  however,  the  doctrine  and  disci- 
pline of  the  scriptures,  as  explained  by  Calvin, 
called^  John  Calvin  was  born  at  Noyon,  in  France,  in 

the  year  1509.  In  early  life,  he  applied  him- 
self to  the  study  of  the  civil  law,  and  becoming  impressed 
with  the  importance  of  religion,  and  the  necessity  of  a reform- 
ation in  respect  to  errors  prevalent  at  that  time,  especially 
in  the  Church  of  Rome,  he  devoted  himself  to  divinity,  ana, 
at  length,  became  professor  of  divinity,  in  the  year  1536. 

The  general  doctrines  taught  by  the  Calvinists  of  the  pre- 
sent day,  are  embraced  by  such  a multiplicity  of  sects,  going 
under  that  and  other  names,  that  a summaiy  only  can  be 
given  of  them  in  this  chapter. 

At  first,  the  name  of  Calvinists  was  given  to  those  who  em- 
braced not  merely  the  doctrine,  but  the  church-government 
and  discipline  established  at  Geneva,  where  Calvin  was 
minister  and  professor  of  divinity,  and  was  intended  to  dis- 
tinguish them  from  the  Lutherans.  But  since  the  meeting 
of  the  synod  of  Dort,  this  appellation  has  been  applied 


CALVINISTS.  4S7 

chiefly  to  those  who  embrace  his  leading  views  of  the  gospel, 
and  is  intended  to  distinguish  them  from  the  Arminians. 

The  leading  principles  of  Calvin  were  the  same  as  those 
of  Augustin.  The  principal  doctrines,  by  which  those  called 
Calvinists  are  distinguished  from  the  Arminians,  are  reduced 
to  five  articles,  which,  from  their  being  the  chief  points  dis- 
cussed at  the  synod  of  Dort,  have  since  been  denominated 
the  five  points.  These  are  predestination,  particular  re- 
demption, total  depravity,  efiectual  calling,  and  the  certain  per- 
severance of  the  saints.  ^ 

1.  The  Calvinists  maintain,  that  God  hath  chosen  unto 
eternal  glory  a certain  number  of  the  fallen  race  of  Adam  in 
Christ,  before  the  foundation  of  the  world,  according  to  his 
immutable  purpose,  and  of  his  free  grace  and  love,  without 
the  least  foresight  of  faith,  good  works,  or  any  conditions  per- 
formed by  the  creature ; and  that  he  was  pleased  to  pass  by, 
and  ordain  to  dishonour  and  wrath,  the  rest  of  mankind,  for 
their  sins,  to  the  praise  of  his  vindictive  justice.  . 

A few  pa.ssages  usually  adduced  in  support  of  the  above 
doctrine  may  with  propriety  be  introduced  in  this  place ; — Ac- 
cording as  he  hath  chosen  us  in  him  before  the  foundation  of 
the  world,  that  we  should  be  holy,  and  without  blame  before 
him  in  love.  For  he  saith  to  Moses,  I will  have  mercy  on 
whom  I will  have  mercy,  and  I wull  have  compassion  on 
whom  I will  have  compassion.  So,  then  it  is  not  of  him  that 
willeth,  nor  of  him  that  runneth,  but  of  God  that  showeth 
mercy.  Thou  wdlt  say,  then,  why  doth  he  yet  find  fault ; for 
who  hath  resisted  his  will?  Nay,  but  O man  ! who  art  thou 
that  repliest  against  God  ? Shall  the  thing  formed  say  to  him 
that  formed  it,  w^hy  hast  thou  made  me  thus  ? Hath  not  the 
potter  power  over  the  clay,  of  the  same  lump  to  make  one 
vessel  unto  honour  and  another  unto  dishonour  ? Hath  God 
cast  away  his  people  whom  he  foreknew?  Wot  ye  not  what 
the  scripture  saith  of  Elias  ? Even  so  at  this  present  time 
also,  there  is  a remnant  according  to  the  election  of  grace. 
And  if  by  grace,  then  it  is  no  more  of  w’orks.  What  then  1 
Israel  hath  not  obtained  that  which  he  seeketh  for,  but  the 
election  hath  obtained  it,  and  the  rest  are  blinded.  Whom 
he  did  predestinate,  them  he  also  called.  We  give  thanks  to 
God  always  for  you  brethren,  beloved  of  the  Lord,  because 
God  hath  from  the  beginning  chosen  you  to  salvation,  through 
sanctification  of  the  Spirit  and  belief  of  the  truth.  As  many 
as  were  ordained  to  eternal  life  believed.  Eph.  i.  4.  Rom. 
ix.  15—22 ; xi.  1—5  ; viii.  29,  30.  2 Thes.  ii.  13.  Acts  xii. 

The  Calvinists,  however  do  not  consider  predestination  as 
37* 


438 


P R 0 T E S T A N T C 0 M M U X ITI E S , 


fifTecting  the  agency  or  accountableness  of  the  creature,  or  as 
being  to  him  any  rule  of  conduct.  On  the  contrary,  they 
suppose  him  to  act  as  freely,  and  to  be  as  much  the  proper 
subject  of  calls,  warnings,  e.'diortations,  promises,  and  threat- 
enings,  as  if  no  decree  existed. 

2.  They  maintain,  that  though  the  death  of  Christ  be  a 
most  perfect  sacrifice,  and  satisfaction  for  sins,  of  infinite  value, 
and  abundantly  sufficient  to  expiate  the  sins  of  the  whole 
\vorld  ; and  though  on  this  ground  the  gospel  is  to  be  preached 
to  all  mankind  indiscriminately ; yet  it  was  the  will  of  God, 
that  Christ,  by  the  blood  of  the  cross,  should  efficaciously 
redeem  all  those,  and  those  only,  who,  from  eternity,  were 
elected  to  salvation,  and  given  to  him  by  the  Father. 

The  following  passages  among  others  are  alleged  in  proof 
of  the  above  doctrine  : — Thou  hast  given  him  power  over  all 
flesh,  that  he  should  give  eternal  life  to  as  many  as  thou  hast 
givPM  him.  The  good  shepherd  giveth  his  life  for  the  sheep. 
I lay  down  my  life  for  the  sheep.  He  died  not  for  that  nation 
only,  but  that  he  might  gather  together  in  one  the  children  of 
God  that  are  scattered  abroad.  He  gave  himself  for  us,  that 
he  might  redeem  us  from  all  iniquity,  and  purify  unto  him- 
self a peculiar  people,  zealous  of  good  icorks.  He  loved  the 
church,  and  gave  himself  for  it,  that  he  might  sanctify  and 
cleanse  it,  and  present  it  to  himself,  &c.  And  they  sang  a 
new  song,  saying.  Thou  art  worthy;  for  thou  wast  slain,  and 
hast  redeemed  us  to  God  by  thy  blood,  out  of  every  kindred,  and 
longue,  and  people,  and  nation.  John  xvii.  2 ; x.  11,  15 ; xi. 
52.  Tit.  ii.  14.  Eph.  v.  25 — 27.  Rev.  v.  9. 

3.  The  Calvinists  maintain,  that  mankind  are  totally  de- 
praved, in  consequence  of  the  fall  of  the  first  man,  the  sin  of 
whom,  as  their  public  head,  involved  the  corruption  of  all  his 
posterity ; and  that  this  corruption  extends  over  the  whole  soul, 
and  renders  it  unable  to  turn  to  God,  or  to  do  any  thing  truly 
good,  and  exposes  it  to  his  righteous  displeasure,  both  in  this 
world  and  in  that  which  is  to  come. 

This  is  supported  as  follows  ; — By  one  man  sin  entered  into 
the  world,  and  death  by  sin  ; and  so  death  passed  upon  all  men, 
for  that  all  have  sinned.  By  one  man’s  disobedience  many 
were  made  sinners.  I was  born  in  sin  and  shapen  in  iniquity. 
God  saw  that  the  wickedness  of  man  was  great  upon  the  earth, 
and  that  every  imagination  of  his  heart  was  only  evil  conti- 
nually. God  looked  down  from  heaven  upon  the  children  of 
men,  to  see  if  there  were  any  that  did  understand,  that  did 
seek  God.  Every  one  of  them  is  gone  back  ; they  are  alto- 
gether become  filthy;  there  is  none  that  doeth  good,  no,  not 


CALVINISTS. 


439 


one.  And  you  hath  lie  quickened  who  were  dead  in  tres- 
passes and  sins.  Wherein  in  time  past  ye  walked  according 
to  the  course  of  this  world,  among  whom  also  we  all  had  our 
conversation  in  times  past,  in  the  lust  of  our  flesh,  fulfilling 
the  desires  of  the  flesh  and  the  mind  ; and  were  by  nature  the 
children  of  wrath  even  as  others.  Rom.  v.  12 — 19.  Ps.  li. 
5.  Gen.  vi.  5.  Ps.  liii.  2,  3.  Rom.  iii.  Eph.  ii.  1 — 3. 

4.  The  Calvinists  maintain,  that  all  whom  God  hath  pre- 
destinated unto  life,  he  is  pleased,  in  his  appointed  time,  effect- 
ually to  call  by  his  word  and  spirit  out  of  that  state  of  sin  and 
death  in  which  they  are  by  nature,  to  grace  and  salvation  by 
.Tesus  Christ. 

They  admit  that  the  Holy  Spirit,  as  calling  men  by  the 
ministry  of  the  gospel,  may  be  resisted,  and  that  where  this  is 
the  case,  the  fault  is  not  in  the  gospel,  nor  in  Christ  offered  by 
the  gospel,  nor  in  God  calling  by  the  gospel,  and  also  confer- 
ring various  gifts  upon  them,  but  in  those  who  are  called. 
Yet,  they  contend,  that  when  men  are  converted,  it  is  not  to 
be  ascribed  to  themselves,  as  though  by  their  own  free-will 
they  made  themselves  to  differ,  but  merely  to  him  who  de- 
livers them  from  the  power  of  darkness,  and  translates  them 
into  the  kingdom  of  his  dear  Son,  and  whose  regenerating  in- 
fluence is  certain  and  efficacious. 

The  following  passages  are  supposed  to  support  this  doctrine  ; 
Whom  he  did  predestinate,  them  he  also  called  ; and  whom  he 
called,  them  he  also  glorified.  That  ye  may  know  what  is 
the  exceeding  greatness  of  his  powder  to  us-ward  w'ho  believe, 
according  to  the  working  of  his  mighty  power,  which  he 
wrought  in  Christ  when  he  raised  him  from  the  dead.  Not 
of  works  lest  any  man  should  boast.  For  w'e  are  his  work- 
manship, created  in  Christ  Jesus  unto  good  works.  God,  that 
commanded  the  light  to  shine  out  of  darkness,  hath  shined 
in  our  hearts,  &c.  I will  take  away  the  stony  heart  out  of 
their  flesh,  and  will  give  them  hearts  of  flesh.  Rom.  viii.  29. 
Eph.  i.  19,  20;  ii.  9,  10.  2 Cor.  iv.  6.  Ezek.  xxxvi.  26. 

5.  Lastly,  the  Calvinists  maintain,  that  those  whom  God 
has  effectually  called  and  sanctified  by  his  spirit,  shall  never 
finally  fall  from  a state  of  grace.  They  admit  that  true  be- 
lievers may  fall  partially,  and  would  fall  totally  and  finally, 
unless  it  were  for  the  mercy  and  faithfulness  of  God,  who 
keepeth  the  feet  of  his  saints  ; that  he  who  bestoweth  the  grace 
of  perseverance,  bestoweth  it  by  means  of  reading  and  hearing 
the  word,  of  meditations,  exhortations,  threatenings,  and  pro- 
mises ; but  that  none  of  these  things  imply  the  possibility  of  a 
believer’s  falling  from  a state  of  justification. 


440 


PROTESTANT  COMMUNITIES. 


Among  other  passages,  the  following  are  urged  in  proof  of 
the  preceding  sentiments; — I will  put  my  fear  in  their  hearts, 
and  they  shall  not  depart  from  me.  He  that  believeth  and  is 
baptized,  shall  he  saved.  The  water  that  I shall  give  him  shall 
be  in  him  a well  of  water  springing  up  into  everlasting  life. 
This  is  the  Father’s  will,  that  of  all  which  he  hath  given  me 
I should  lose  nothing.  This  is  life  eternal,  to  know  thee,  the 
only  true  God,  and  Jesus  Christ  whom  thou  hast  sent.  Who- 
soever is  born  of  God  doth  not  commit  sin,  because  he  is 
born  of  God.  They  went  out  from  us,  but  they  were  not  oj 
us ; for  if  they  had  been  of  us,  they  would  have  continued 
with  us  ; but  they  went  out,  that  they  might  be  manifest  that 
they  were  not  all  of  us.  Now  unto  him  that  is  able  to  keep 
you  from  falling,  and  to  present  you  faultless  before  the  pre- 
sence of  his  glory  with  exceeding  joy,  to  the  only  wise  God 
our  Saviour,  be  glory  and  majesty,  dominion  and  power,  both 
now  and  ever.  Amen.  Jer.  xxxii.  40.  Mark  xvi.  16.  John 
iv.  14  ; vi.  39  ; xvii.  3.  1 Johniii.  9;  ii.  19.  Jude,  24,  25. 

Calvinists,  those  who  strictly  adhere  to  the  opinions  of 
Calvin,  reject  all  ceremonies ; since  the  shadows,  as  they  say, 
Their  esu'  passed  away,  the  observance  of  them 

mation*^of  ^ce-  aside  amongst  Christians, 

remonies.  They,  moreover,  reject  all  subordination  in  the 
conduct  of  their  ecclesiastical  affairs,  by  decla- 
ring, that  all  the  true  pastors,  wheresoever  situated,  have  the 
same  authority,  and  an  equal  power,  under  one  Head,  that  is  to 
say,  their  Lord  and  master  Jesus  Christ.  As  to  the  sacrament 
of  the  Lord’s  Supper,  the  confession  explains  their  notion  in 
the  following  terms.  For  the  better  maintenance  and  support 
of  that  spiritual  life,  which  is  peculiar  to  the  saints,  God  has 
sent  them  down  from  heaven  the  bread  of  life,  that  is  to  say, 
his  son  Jesus  Christ,  w^ho  keeps  up  and  maintains  the  spiritual 
life  of  his  peculiar  people,  being  eaten  by  them,  that  is  to  say, 
administered  and  received  with  faith  and  understanding. 
Christ,  in  order  to  rej  resent  to  us  that  spiritual  and  heavenly 
bread,  has  instituted  and  appointed  earthly  and  visible  food  for 
our  use,  which  is  the  sacrament  of  his  precious  body  and 
blood.  And  in  order  to  convince  us,  that  as  we  truly  and 
really  take,  and  hold  that  blessed  sacrament  in  our  hands,  and 
put  it  afterwards  into  our  mouths,  by  virtue  whereof  our  natu- 
ral lives  are  supported ; so  likewise  we  really  and  truly,  by 
faith  (which  is  both  the  hands  and  mouths  of  our  souls)  receive 
the  true  and  real  body  and  blood  of  Christ  in  our  souls,  for 
our  spiritual  subsistence,  &c.  In  another  place  is  introduced 
the  following  passage.  We  do  not  come  short  of  the  point,  in 


CALVINISTS. 


441 


saying,  that  what  is  therein  eaten,  is  the  proper  and  natural 
body  of  Christ,  and  what  is  drank  is  his  proper  blood,  but  the 
mode  or  manner  in  which  we  eat  it,  is  not  in  our  mouths,  but 
rather  in  our  hearts  by  faith.  Besides,  notwithstanding  the 
sacraments  are  united  to  the  thing  signified ; yet  they  are  not 
at  all  times  so  received  by  all  Christians  in  general.  The 
wicked  and  unworthy  communicant  receives  the  sacrament  to 
his  condemnation,  but  does  not  really  and  truly  receive  it. 

The  true  Calvinistic  churches  are  governed  by  several 
consistories,  that  is  to  say,  the  whole  body  (the  pastors,  elders, 
and  deacons)  of  a church.  The  ministers  are 
always  the  presidents  of  these  consistories.  For- 
merly there  were  not  only  national  but  provincial  synods  held 
in  France.  Their  classis,  otherwise  called  conferences,  were 
subordinate  to  and  dependent  on  the  latter.  Those  classis 
were  particular  assemblies  of  part  of  the  churches  belonging 
to  a province,  which  met  sometimes  half-yearly,  and  sometimes 
quarterly  upon  emergent  occasions.  At  these  classis  or  con- 
ferences, one  or  two  ministers  with  an  elder  belonging  to  each 
church  met,  in  order  to  settle  and  adjust  such  matters  as  the 
consistory  had  left  undecided ; but  in  case  they  could  not 
agree,  the  affairs  in  debate  were  referred  to  the  provincial 
synod,  or  to  the  national  synod,  in  cases  of  moment  and  im- 
portance. From  this  short  account  it  is  evident,  that  the  au- 
thority of  those  classis  was  always  subordinate  to  the  synods, 
as  their  consistories  were  to  the  classis.  The  power  of  their 
consistories  extended  no  farther  than  to  an  ecclesiastical  cen- 
sure, that  is  to  say,  to  a friendly  admonition  with  respect  to 
any  irregularities  or  abuses,  which  might  possibly  have  crept 
into  some  particular  churches,  and  of  some  misdemeanors  of 
which  the  members  might  possibly  be  found  guilty.  The 
laws  of  the  United  Provinces  with  respect  to  their  classis  are 
somewhat  different  from  those  of  the  French  churches.  They 
order,  that  their  classis  shall  sit,  and  adjust  those  affairs  whicn 
the  synod  had  left  unsettled,  or  some  others,  which  accidentally 
intervened  between  the  convention  of  the  two  synods;  such, 
for  instance,  as  that  of  the  call  of  a candidate  to  the  ministry. 
The  synod  has  the  sole  right  and  privilege  to  constitute  and 
appoint  those  classis;  at  least  no  affairs,  however  emergent, 
can  justify  the  convention  of  them  without  their  express  orders. 
Moreover,  the  synodal  church,  that  is  to  say,  that  particular 
church  which  is  empowered  to  send  deputies  to  the  synod,  has 
a right  and  privilege  to  v/rite  circular  letters  to  five  or  six  other 
churches,  particularly  those  which  are  situate  in  the  parts  ad- 
jacent, in  order  to  procure,  by  a plurality  of  vote.s,  a license  or 


442 


PROTESTANT  COMMUNITIES. 


permission  to  convene  a class.  Such  notice  in  writing  as 
aforesaid  must  be  sent  to  those  churches  fifteen  days  before 
such  intended  convention  of  a class  ; and  each  church  is 
obliged  to  send  a pastor  and  an  elder,  and  if  possible,  the  very 
same  deputies  who  assisted  at  the  last  synod. 

Each  synod  has  a president,  or  moderator,  and  a clerk  or 
two,  belonging  to  it.  The  peculiar  province  of  the  moderator, 
according  to  their  discipline,  is  to  manage  and 
■ adjust  every  case  that  comes  before  him,  to  give 
notice  of  the  several  places,  days,  and  particular  hours  ap- 
pointed for  the  sessions  of  the  synod,  to  move  and  open  the 
matters  in  debate,  to  collect  the  votes  of  each  individual  mem- 
ber, to  see  that  each  speaks  in  his  proper  turn,  and  to  prevent 
confusion,  to  make  remonstrances,  and  to  preside  at  their  eccle- 
siastical censures,  &c.  To  those  employments,  or  offices  of 
moderator  and  secretary,  which  expire  with  the  synod,  we 
must  add  that  of  the  actuary.  He  is  obliged  to  attend  with  a 
chest  at  each  synod,  in  which  the  archives  of  it  are  always 
deposited.  He  holds  his  post  but  for  three  years ; after  that,  it 
falls  to  another  church ; the  actuary,  however,  is  accountable 
to  the  synod  itself,  and  not  to  his  successor,  for  the  several 
books  entrusted  to  his  care  during  the  time  of  his  service. 

The  consistory  has  the  sole  right  of  electing  their  elders 
and  deacons.  After  they  have  once  elected  them,  their  names 
are  declared  publicly  before  the  whole  congrega- 
D<^c1)ns  three  Sundays  successively,  for  their  con- 

sent and  approbation.  On  the  third  Sunday,  in 
case  there  be  no  objection  made  to  their  election,  they  are  duly 
admitted  in  the  presence  of  the  whole  church.  The  form  of 
their  reception  consists  in  an  exhortation,  not  only  directed  to 
them  in  particular,  but  to  all  the  assembly  in  general.  That 
exhortation  is  accompanied  with  a particular  prayer.  The 
office  or  function  of  the  elders,  according  to  the  discipline  of 
the  Protestant  churches  in  France,  consists  in  being  jointly 
watchful  with  the  pastors  over  their  flock,  in  taking  care  that 
the  several  members  of  the  church  duly  attend  the  public  wor- 
ship of  God;  in  reporting  all  manner  of  misdemeanors,  and 
taking  cognizance  o.f  them  in  conjunction  with  the  pastors. 
The  discipline  of  the  Netherlands  adds,  that  it  is  their  duty  to 
have  an  eye  over  the  pastors  themselves,  and  the  deacons,  to 
pay  the  pastoral  visit  either  before,  or  after  the  administration 
of  the  Lord’s  Supper,  to  comfort  those  who  are  in  distress,  and 
to  instruct  the  ignorant,  to  prevent  the  blessed  sacraments  from 
being  profaned,  and  to  maintain  and  establish  orthodoxy  in  the 
church.  And,  consequently,  it  may  very  reasonably  be  con- 


CALVINISTS. 


443 


eluded,  that  the  office  of  those  lay-ministers  of  the  church  is 
very  difficult  to  be  duly  and  faithfully  discharged.  The  office 
of  their  deacons  is  to  distribute  the  charities  of  well-disposed 
persons  amongst  their  poor;  to  visit,  and  take  care  of  them  ; 
to  improve  the  little  stock  allotted  for  their  support  and  main- 
tenance to  the  best  advantage,  and  to  take  care  that  such  bene- 
factions be  not  abused.  Another  bi’anch  of  the  duty  of  these 
lay-ministers  of  the  Protestant  churches  is,  to  go  to  the  seve- 
ral houses  of  their  respective  congregations,  each  of  them  at- 
tended by  an  elder,  to  acquaint  them  with  the  time  appointed 
for  the  administration  of  the  Lord’s  Supper  ; this  custom,  how- 
ever, is  not  universal,  any  more  than  that  other,  of  distributing 
from  house  to  house  small  leaden  tickets  to  such  of  their  seve- 
ral congregations  as  are  duly  qualified  to  receive  the  holy 
communion.  Their  deacons  are  elected  and  in.stalled  much 
after  the  same  manner  as  their  elders.  Neither  of  these  offi- 
ces are  for  life.  In  the  United  Provinces,  the  ministry,  or  ac- 
cording to  the  Walloon  term,  the  office  of  an  elder  and  deacon 
subsists  but  two  years ; after  which  they  resign,  and  others 
supply  their  place.  The  discipline  of  the  Protestant  churches 
ordered  and  directed,  that  a too  frequent  change  of  elders  and 
deacons  should  be  avoided,  as  being  very  disadvantageous  to 
the  church. 

The  simplicity,  of  those  ceremonies  which  are  observed  by 
the  Protestants  in  the  celebration  of  their  two  sacraments  will 

not  admit  of  a long  description.  The  baptism  of  „ 

jiiA  T r ^ r bacraments. 

an  infant  is  preceded  by  the  reading  of  a formu- 
lary, or  office  of  baptism,  and  a prayer;  after  which  the  minister, 
addressing  himself  to  the  godfathers  and  godmothers,  asks  them 
in  direct  terms  whether  they  assent  to  what  the  dignity  of  a sa- 
crament requires  of  a true  Christian,  and  which  is  unfortunately 
reduced,  in  almost  all  communities,  to  nothing  more  than  a 
mere  ceremony.  According  to  the  Protestants,  the  sacrament 
of  baptism  ought  always  to  be  administered  in  public,  that  is 
to  say,  according  to  the  terms  made  use  of  in  the  discipline  of 
the  Protestant  churches  in  France,  in  ecclesiastical  assemblies, 
where  there  is  a church  duly  prepared,  and  set  in  order  for 
that  purpose.  If  an  exception  to  the  general  rule  be  admitted, 
it  is  only  when  the  saints  reside  amongst  infidels,  or  when 
any  imminent  danger,  or  actual  persecution,  obstructs  their  as- 
sembling together,  or  some  other  emergent  occasion  of  the  like 
nature.  This  rule  is  for  the  most  part  observed  in  all  the  Pro- 
testant churches. 

The  Lord’s  Supper,  or  holy  communion,  bears  a very  near 
affinity,  in  all  respects,  to  that  form  or  solemnity  observed  by 


444 


r K O T E S T A N T C 0 M M U M T I E S . 


1 ..  o the  Protestants  in  France.  Several  deacons  and 

elders  stand  within  reach  of  the  table,  where  the 
sacrament  of  the  Lord’s  Supper  is  administered ; the  elders 
to  take  care  that  a due  decorum  be  preserved,  suitable  to  the 
dignity  of  that  mysterious  ceremony  ; the  deacons  to  cut  the 
bread  in  small  pieces,  which  the  minister  distributes  amongst 
the  communicants,  and  to  fill  the  cup,  which  he  likewise  ad- 
ministers to  them  after  the  same  manner.  In  some  other  pla- 
ces, as  at  Geneva,  and  in  Switzerland,  they  do  not  seat  them- 
selves round  a table,  in  which  particular  some  pretend  the 
primitive  Protestants  endeavoured  to  imitate  the  last  supper 
which  our  blessed  Lord  ate  with  his  apostles.  They  there 
present  themselves  before  two  ministers ; one  administer  to 
the  communicants  the  mystical  and  emblematic  piece  of  bread, 
the  other  the  cup,  or  a common  glass,  with  a small  quantity 
of  wine  in  it.  In  case  the  communicant  has  a natural  aver- 
sion to  wine,  the  discipline  of  the  churches  in  France  indul- 
ges the  communicant,  and  orders  the  bread  only  to  be  admi- 
nistered to  him.  In  order  to  be  duly  qualified  for  receiving 
the  sacrament  of  the  Lord’s  Supper,  the  party  must  have 
attained  to  the  years  of  discretion.  In  some  countries  they 
publish  the  names  of  their  young  catechumens.  Before  they 
presume  to  approach  the  Lord’s  table,  they  must  at  least  be  ex- 
amined before  the  consistory.  There  is  a peculiar  form  for 
the  administration  of  the  holy  communion,  which  begins  with  a 
discourse  on  the  institution,  the  nature  of  it,  and  the  duties 
incumbent  on  all  those  who  partake  of  the  blessed  sacrament. 
After  that  introductory  discourse,  the  communicants  repair  to 
the  place  where  they  are  to  receive  the  Lord’s  Supper,  the 
men  first,  and  the  women  afterwards  ; and  during  the  celebra- 
tion of  the  sacrament,  the  reader,  who  at  the  same  time  is  like- 
wise the  principal  chorister,  reads  alternately  several  chapters 
out  of  the  sacred  scriptures,  and  sings  several  psalms.  This 
chanter  is  always  a layman,  sometimes  a mechanic,  and  at 
most  but  a school-master.  At  Geneva,  and  several  other  pla- 
ces where  the  Protestant  religion  prevails,  those  who  are  can- 
didates for  the  ministr}?-,  execute  that  office.  The  communion 
service  concludes  with  a prayer,  and  an  exhortation  sometimes 
longer  and  sometimes  shorter,  as  a minister  thinks  most  con- 
venient, together  with  the  anthem  of  St.  Simeon. 

The  solemn  observance  of  the  Lord’s  Day  consists  in  three 
sermons  regularly  preached  every  Sunday  by  three  several 

Service  on  i^iiiisters.  Before  the  sermon  begins,  the  chant- 
Lord’s  Day.  er  before-mentioned  reads  some  portion  of  the 
sacred  scriptures,  and  sings  two  or  three  psalms. 


AKMIMANS. 


445 


After  that,  the  minister  mounts  the  pulpit,  sets  another  psalm, 
and  then  delivers  a prayer  of  his  .own  composing.  As 
soon  as  he  has  done,  he  opens  his  Bible,  and  reads  the 
text  which  he  proposes  to  explain  and  improve.  The  ser- 
mon having  lasted  an  hour,  and  sometimes  much  longer,  the 
minister  who  delivered  it,  makes  another  extempore  prayer ; 
but  before  he  begins,  recommends  all  those  who  are  any  ways 
afflicted  in  mind,  body,  or  estate,  &c.  to  the  prayers  of  the 
whole  congregation.  That  being  ended,  another  psalm  is 
sung,  and  then  the  minister  dismisses  his  audience  with  a 
general  benediction. 


SEC.  VI. ARMINIANS. 

Arminianism,  strictly  speaking,  is  that  system  of  religious 
doctrine,  which  was  taught  by  Arminius,  professor  of  divinity 
in  the  university  of  Leyden,  who  was  born  in  . 

Ondewater,  in  Holland,  in  the  year  1560.  He 
originally  embraced  the  doctrines  of  Calvin,  but  being  request- 
ed by  Martin  Lydius,  professor  of  Franeker,  to  reply  to  a 
work  on  predestination,  which  presented  that  doctrine  in  an 
unscriptural  view,  as  was  supposed  by  Lydius,  and  other  Cal- 
vinists, Arminius  became  a convert  to  the  doctrine  he  had 
undertaken  to  refute,  and  even  carried  it  farther  than  those  by 
whom  it  had  been  maintained.  He  condemned  the  notion  of 
absolute  decrees,  and  particular  election,  as  unscriptural,  irra- 
tional, and  dangerous ; and  held,  that  Christ  died,  not  for  a se- 
lect number,  but  for  all  men  without  exception  ; and  that  none 
have  been  chosen  to  eternal  life,  except  those  who  God  fore- 
saw would  believe  and  obey  the  gospel.  This  change  in  the 
sentiments  of  Arminius,  which  took  place  in  1591,  gave  great 
offence,  as  might  have  been  expected,  to  the  followers  of  Cal- 
vin, who  regarded  him  not  merely  as  a broacher  of  erroneous 
opinions,  but  as  an  apostate  from  that  system,  in  which  he  had 
been  strictly  educated,  and  which  he  was  bound,  by  many  con- 
siderations, to  defend. 

Arminius  died  in  1609.  During  the  century  which  followed 
that  event,  disputes  ran  very  high  in  Holland  between  the  Cal- 
vinists and  the  Arminians.  On  each  side  talents 
and  learning  were  displayed ; but  some  called  in  sies  wS'^The 
the  interference  of  the  civil  power ; and  thus  Calvinists, 
terminated  a controversy,  which  for  some  years 
had  agitated  the  religious  world.  For  this  purpose  the 
famous  synod  of  Dort  was  held,  1618,  where  the  Arminians 
were  scandalously  treated.  Mosheim  is  of  opinion,  that  ei*en 
• 38 


446 


PROTESTANT  COMMUNITIES. 


before  the  meeting  of  the  synod,  it  was  agreed  upon,  that,  on 
account  of  their  religious  opinions,  they  should  be  deemed 
enemies  of  their  country,  and  accordingly  be  exposed  to  every 
species  of  persecution.  A curious  narrative  of  its  proceedings 
may  be  seen  in  the  series  of  letters  written  by  the  ever  me- 
morable John  Hales,  who  was  present  on  the  occasion.  This 
synod  was  succeeded  by  a severe  persecution  of  the  Armini- 
ans.  The  respectable  Barnevelt  lost  his  head  on  a scaffold, 
and  the  learned  Grotius,  condemned  to  perpetual  imprison- 
ment, escaped  from  his  cell,  and  took  refuge  in  France.  The 
storm  some  time  after  abated  ; and  Episcopius,  an  Arminian 
minister,  opened  a seminary  in  Amsterdam,  which  produced 
able  divines,  and  excellent  scholars. 

After  the  synod  of  Dort,  Arminianism  made  great  progress 
among  the  reformed,  in  various  parts  of  the  continent,  as  well 
as  in  the  United  Provinces,  Many  of  the  pro- 
ter^the  France  imbibed  it,  from  conviction  of 

o(  Dort.  truth ; and  more  were  constrained  to  pay  re- 

spect to  it,  from  a seasonable  complaisance  to  the 
catholics,  who  were  extremely  indignant  at  the  synod ; which 
complaisance  gave  way  in  process  of  time  to  better  motives. 
In  Bremen,  Brandenburg,  and  other  churches  of  Germany,  it 
soon  acquired  an  extensive  and  permanent  footing.  And  even 
in  Geneva,  where  Calvinism  had  flourished  so  long  and  so 
exclusively,  it  took  up  its  residence,  and  in  the  course  of  a few 
years  prevailed  so  much,  that  the  Genevese  might  also  be  do- 
minated an  Arminian  church. 

In  England,  too,  Arminianism  was  important  at  an  early 
period  ; and,  being  taken  under  the  protection  of  sovereign 
power,  and  made  the  condition  of  civil  and  ecclesiastical  pre- 
ferment, it  was  embraced  more  speedily,  and  more  generally, 
than  it  would  probably  have  been,  had  it  enjoyed  no  such  ad- 
vantages. James  I.,  who  had  sent  deputies  to  the  synod  of 
Dort,  to  assist  in  condemning  them,  became  at  length,  for  po- 
litical reasons,  their  most  zealous  friend  and  supporter.  Under 
his  successor,  Charles  I.,  every  method  was  employed,  and 
every  effort  made,  by  the  celebrated  Archbishop  Laud,  to 
strengthen  and  promote  their  cause;  and  in  spite  of  all  the  stre- 
nuous opposition  they  met  with  from  the  Puritans  ; in  spite  of 
the  opprobrious  epithets  with  w’hich  their  system  was  loaded ; 
in  spite  of  the  speeches  made  against  it  in  parliament,  and  the 
pamphlets  written  against  it  throughout  the  nation ; in  spite  of 
the  ignominious  death  which  Laud  and  his  sovereign  suffer- 
ed,— the  exertions  of  that  able  and  tyrannical  prelate,  in  be- 
half of  Arminianism,  were  in  a great  measure  successful,  It 


ARMINIANS. 


447 


languished  during  the  usurpation  of  Cromwell,  but  revived 
again  with  fresh  vigour  at  the  restoration ; when  every  thing 
hostile  to  Calvinistic  or  Puritanical  principles  became  fashion- 
able and  gainful.  Ever  since  that  period,  it  has  continued  to 
flourish. 

From  England,  Arminianism  travelled  into  Scotland,  where, 
however,  it  made  no  great  impression  for  a long  series  of 
years,  having  to  contend  with  a strong  and  rooted  attachment 
to  the  doctrine  and  discipline  of  Geneva,  and  being  generally 
united  with  episcopacy,  of  which  the  Scottish  nation  has  been 
always  and  utterly  abhorrent.  Since  the  middle  of  the  last 
century  it  has  been  rapidly  gaining  ground,  particularly 
among  that  class  of  the  higher  ranks  in  which  there  is  still 
left  a serious  and  practical  belief  of  the  truth  of  Christianity. 
Of  the  clergy,  a few  venture  to  preach  it  openly  in  some  of  its 
most  corrupted  forms.  There  are  a great  many,  too,  who  so 
far  acquiesce  in  it,  as  never  to  meddle  with  the  doctrines  of 
election  and  reprobation,  in  their  public  or  private  ministra- 
tions, some  from  a decided  disbelief  of  them,  and  others,  from 
a mere  conviction  of  their  inexpediency.  Arminianism  has 
for  many  years  prevailed  to  some  extent  in  the  United  States. 
The  Wesleyan  Methodists  are  considered  to  have  adopted  the 
distinguishing  doctrines  of  Arminianism,  as  have  also  a few 
among  the  Congregationalists,  and  probably  more  among  the 
Episcopalians. 

The  distinguishing  tenets  of  the  Arminians  may  be  said  to 
consist  chiefly  in  the  difterent  light  in  which  they  view  the 
subjects  of  the  five  points,  or  in  the  different  ex- 
planation  which  they  give  to  them,  and  are  com-  ' 

prised  in  the  five  following  articles  ; Predestination,  Univer- 
sal Redemption,  the  Corruption  of  Human  Nature,  Conver- 
sion, and  Perseverance. 

I.  With  respect  to  the  first,  they  maintained, — “ That  God, 
from  all  eternity,  determined  to  bestow  salvation  on  those 
whom  he  foresaw  would  persevere  unto  the  end  in  their  faith 
in  Jesus  Christ,  and  to  inflict  everlasting  punishments  on  those 
who  should  continue  in  their  unbelief,  and  resist  to  the  end 
his  divine  assistance ; — so  that  election  was  conditional,  and 
reprobation,  in  like  manner,  the  result  of  foreseen  infidelity 
and  persevering  wickedness.” 

II.  On  the  second  point  they  taught, — “ That  Jesus  Christ, 
by  his  sufferings  and  death,  made  an  atonement  for  the  sins  of 
all  mankind  in  general,  and  of  every  individual  in  particular  ; 
that,  however,  none  but  those  who  believe  in  him,  can  be  par- 
takers of  their  divine  benefit.” 


448 


PROTESTANT  COMMUNITIES. 


III.  On  the  third  article  they  held, — “ That  true  faith  can- 
not proceed  from  the  exercise  of  our  natural  faculties  and  pow- 
ers, nor  from  the  force  and  operation  of  free-will ; since  man, 
in  consequence  of  his  natural  corruption,  is  incapable  either  of 
thinking  or  doing  any  good  thing ; and  that,  therefore,  it  is 
necessary  to  his  conversion  and  salvation,  that  he  be  regene.' 
rated,  and  renewed  by  the  operation  of  the  Holy  Ghost,  which 
is  the  gift  of  God  through  Jesus  Christ.” 

IV.  On  the  fourth,  they  believe, — “ That  divine  grace,  or 
the  energy  of  the  Holy  Ghost,  begins  and  perfects  every  thing 
that  can  be  called  good  in  man,  and  consequently  all  good 
works  are' to  be  attributed  to  God  alone; — that,  nevertheless, 
this  grace  is  offered  to  all,  and  does  not  force  men  to  act  against 
their  inclinations,  but  maybe  resisted  and  rendered  ineffectual 
by  the  perverse  will  of  the  impenitent  sinner.” 

V'.  On  the  fifth,  they  hold, — “ That  God  gives  to  the  truly 
faithful  who  are  regenerated  by  his  grace,  the  means  of  preser- 
ving themselves  in  this  state and  though  the  first  Armi- 
nians  entertained  some  doubts  respecting  the  closing  part  of 
this  article,  their  followers  uniformly  maintain,  “ that  the  rege- 
nerate may  lose  true  justifying  faith,  fall  from  a state  of  grace, 
and  die  in  their  sins.” 

It  appears,  therefore,  that  the  followers  of  Arminius  believe 
that  God,  having  an  equal  regard  for  all  his  creatures,  sent 
his  Son  to  die  for  the  sins,  not  of  the  elect  only,  but  of  the 
whole  world;  that  no  mortal  is  rendered  finally  unhappy  by 
an  eternal  and  invincible  decree,  but  that  the  misery  of  those 
who  perish  arises  from  themselves ; and  that,  in  this  present 
imperfect  state,  believers,  if  not  peculiarly  vigilant,  may, 
through  the  force  of  temptation,  and  the  influence  of  Satan, 
fill!  from  grace,  and  sink  into  final  perdition. 

SEC.  VII. CONGREGATIONALISTS. 

The  Congregationalists  are  a sect  of  Protestants,  so  called, 
from  their  maintaining  that  each  congregation  of  Christians, 
which  meets  in  one  place  for  public  worship. 
Definition  of  is  a complete  church,  formed  by  the  free  con- 
mutual  agreement  of  the  members, 
adopting  its  own  rules  of  procedure,  and  subject 
to  no  control  from  other  churches. 

They  originated  from  a portion  of  the  English  establish- 
ment, who  desired  a purer  church,  and  resolved,  at  all 
^ hazards,  to  enjoy  the  rights  of  conscience.  From 

this  circumstance  they  were  stigmatized  with  the 


CONGREGATIOXALISTS. 


449 


general  name  of  Puritans,  and  under  that  appellation  have 
been  known  in  the  history  of  succeeding  times.  The  Congre- 
gationalists  of  New  England  are  descendants  of  this  people. 

The  Puritans  were  not  distinguished  as  a body  till  the 
time  of  Q,ueen  Elizabeth;  but  being  composed  at  first  of  differ- 
ent ranks,  characters,  opinions,  and  intentions.  History  be- 
they  soon  divided  into  a variety  of  sects.  They  fore  their  re- 
were  all,  however,  united  in  hostility  to  the  esta-  movalto  Ame- 
blished  church,  as  it  had  been  modelled  by  the 
queen.  Among  those  sects  the  Brownists  were  for  a time 
conspicuous ; but  being  intolerant  in  their  sentiments,  ana 
their  leader,  Robert  Brown,  after  their  retirement  into  the 
Netherlands,  having  forsaken  them,  and  returned  to  the  esta- 
blishment, they  declined.  The  immediate  fathers  of  the  New 
England  Congregationalists,  though  they  embraced  some  of 
the  early  tenets  of  Brown,  particularly  in  respect  to  church 
government,  and  though  they  belonged  to  the  same  general 
class  of  dissenters,  were  nevertheless  men  of  a different  and 
better  spirit.  Their  principles  and  their  order  were  moulded 
chiefly  by  one  of  their  first  pastors,  Mr.  John  Robinson,  an 
accomplished,  inoffensive  man,  considerably  learned,  and  ex- 
emplary in  piety.  In  their  native  land,  however,  they  were 
not  long  permitted  to  live  in  peace.  The  spirit  of  persecution 
arose,  and  flying  before  it,  Mr.  Robinson  and  his  people  re- 
solved to  take  refuge  in  Holland,  at  that  time  an  asylum  for 
the  oppressed.  It  was,  however,  difficult  to  escape ; and  many 
and  great  were  their  perils,  before  they  could  even  reach  that 
country.  There  was  a general  prohibition  of  emigration,  they 
were  narrowly  watched  by  the  ecclesiastical  authorities,  and 
several  times  when  they  were  about  to  embark,  and  once  when 
they  had  already  embarked,  they  were  betrayed  by  the  seamen, 
into  the  hands  of  their  enemies.  When  at  length  they  suc- 
ceeded and  arrived  in  Holland,  they  first  established  themselves 
at  Amsterdam,  but  the  following  year  they  removed  to  Leyden. 
In  this  latter  place  they  resided  for  twelve  years,  blessed  with 
peace  and  prosperity.  They  observed  the  rules  of  their  com- 
munion with  entire  fidelity,  and  as  they  were  joined  by  numbers 
from  England,  became  eventually  a large  and  powerful  church. 

Desirable,  however,  as  their  present  condition  was,  it  pro- 
mised to  be  prosperous  only  for  the  present.  They  were  in  a 
confined  condition,  surrounded  by  evil  examples 
in  the  community  among  whom  they  lived;  the 
fathers  of  the  church  were  one  after  another  jects  in  view. ' 
called  away  by  death  ; and  fears  were  enter- 
tained that  their  young  men  would  be  corrupted,  and  swervo 
38*' 


450 


PROTESTANT  COMMUNITIES. 


from  the  faith.  On  these  accounts  they  were  desirous  of  re- 
moving to  America.  Accordingly,  having  at  length  settled 
the  question  of  removal,  a portion  of  the  church  under  the 
charge  of  their  elder,  William  Brewster,  embarked  for  the 
New  World,  on  the  6th  of  September,  1620.  They  had  pre- 
viously obtained  leave  of  the  Virginia  company  to  begin  a 
settlement  at  the  mouth  of  the  Hudson  river.  In  their  passage 
they  suffered  much  from  the  elements,  while  their  hopes  were 
greatly  disappointed  by  the  treachery  of  their  captain,  who, 
through  the  influence  of  bribery,  instead  of  taking  them  to 
their  place  of  destination,  landed  them  on  the  rock  at  Ply- 
mouth, on  the  22d  of  December.  The  family  of  Mr.  Robin- 
son, after  his  death,  which  happened  before  he  could  be 
prepared  to  leave,  together  with  the  rest  of  his  flock,  at  length 
joined  their  brethren  in  America. 

This  was  the  commencement  of  New  England,  and  to  the 
personal  character  of  these  men,  is  to  be  traced  its  civil  polity. 
General  cha-  especially  its  Congregationalism.  That 
racier  of  the  character  may  be  given  in  few  words.  As  the 
original  set-  founders  of  a nation,  they  were  the  most  respect- 
able  of  which  history  gives  an  account.  The 

^ ' sterling  qualities  of  their  minds  and  hearts  shone 

in  the  peculiar  circumstances  in  which  they  were  placed, 
called  as  they  were  to  perform  arduous  duties,  and  to  sustain 
severe  trials,  in  the  exigencies  of  their  infant  establishment. 
Many  of  them  were  men  of  an  accomplished  education,  and 
not  less  pious  than  they  were  learned.  This  was  the  case  es- 
pecially with  their  governors,  magistrates,  and  leading  charac- 
ters. The  people  in  general  were  pious  and  strictly  moral. 
Instances  of  intemperance,  wantonness,  sabbath  breaking, 
fraud,  or  any  other  gross  immorality,  were  rarely  found  among 
them,  for  many  years. 

In  respect  to  their  spiritual  teachers,  it  may  be  observed, 
that  they  were  men  of  great  learning  and  abilities.  They 
Character  were  all  men  of  the  strictest  morals,  serious,  ex- 
and  labours  of  perimental  preachers.  Mr.  Neal,  after  giving  a 
Ministers.  catalogue  of  the  ministers,  who  first  illumina- 
ted the  churches  of  New  England,  bears  this  testimony  con- 
cerning them.  “ I will  not  say  that  all  the  ministers  mention- 
ed were  men  of  the  first  rate  for  learning,  but  I can  assure 
the  reader  they  had  a better  share  of  it,  than  most  of  their 
neighbouring  clergy,  at  that  time;  they  were  men  of  great 
sobriety  and  virtue,  plain,  serious,  affectionate  preachers,  ex- 
actly conformable  to  the  doctrine  of  the  church  of  England, 
and  took  a great  deal  of  pains  to  promote  a reformation  of 


CONGREGATIONALISTS. 


451 


manners  in  their  several  parishes.”  They  were  mighty  and 
abundant  in  prayer.  They  not  only  fasted  and  prayed  frequent- 
ly with  their  people,  in  public,  but  kept  many  days  of  secret 
fasting,  prayer,  and  self-examination,  in  their  studies.  Some 
of  them,  it  seems,  fasted  and  prayed,  in  this  private  manner, 
every  week.  Besides  the  exercises  on  the  Lord’s  dajq  they 
preached  lectures,  not  only  in  public,  but  from  house  to  house. 
They  were  diligent  and  laborious  in  catechising  and  instruct- 
ing the  children  and  young  people,  both  in  public  and  private. 

They  paid  a constant  attention  to  the  religion  of  their 
families.  They  read  the  scriptures  and  prayed  in  them  dail}% 
morning  and  evening,  and  instructed  all  their  domestics  con- 
stantly to  attend  the  secret  as  well  as  private  and  public  duties 
of  religion.  They  were  attentive  to  the  religious  state  of  all 
the  families  and  individuals  of  their  respective  flocks.  As 
they  had  taken  up  the  cross,  forsaken  their  pleasant  seats  and 
enjoyments  in  their  native  country,  and  followed  their  Saviour 
into  a land  not  sown,  for  the  sake  of  his  holy  religion,  and 
the  advancement  of  his  kingdom,  they  sacrificed  all  worldly 
interests  to  these  glorious  purposes.* 

It  was  the  opinion  of  the  principal  divines,  who  first  set- 
tled New  England,  and  Connecticut,  that  in  every  church, 
completely  organized,  there  was  a pastor,  teach-  Their  senti- 
er,  ruling  elder,  and  deacons.  These  distinct  merits  in  rela- 
offices  they  imagined  were  clearly  taught  in  tion  to  church- 
those  passages,  Romans  xii.  7 ; 1 Corinth,  xii. 

28;  1 Timothy  v.  17;  and  Ephesians  iv.  11.  From  these 
they  argued  the  duty  of  all  churches,  which  were  able,  to  be 
thus  furnished.  In  this  manner  Avere  the  churches  of  Hart- 
ford, Windsor,  New  Haven,  and  other  towns,  organized.  The 
churches,  which  AA^ere  not  able  to  support  a pastor  and  teacher, 
had  their  ruling  elders  and  deacons.  Their  ruling  elders  Avere 
ordained  Avith  no  less  solemnity,  than  their  pastors  and  teachers. 
Where  no  teacher  could  be  obtained,  the  pastor  performed  the 
duties  both  of  pastor  and  teacher.  It  Avas  the  general  opinion, 
that  the  pastor’s  Avork  consisted  principally  in  exhortation,  in 
working  upon  the  aauII  and  affections.  To  this  the  Avhole 
force  of  his  studies  Avas  to  be  directed;  that,  by  his  judicious, 
powerful,  and  affectionate  addresses,  he  might  Avin  his  hear- 
ers to  the  love  and  practice  of  the  truth.  But  the  teacher  AA^as 
doctor  in  ecclesia,  Avhose  business  it  was  to  teach,  explain,  and 
defend,  the  doctrines  of  Christianity.  He  AA^as  to  inform  the 
judgment,  and  advance  the  Avork  of  illumination. 


Trumbull’s  History  of  Connecticut, 


45^ 


PROTESTANT  COMMUNITIES. 


The  business  of  the  ruling  elder  was  to  assist  the  pastor  in 
the  government  of  the  church.  He  was  particularly  set  apart 
to  watch  over  all  its  members;  to  prepare  and  bring  forward 
all  cases  of  discipline ; to  visit  and  pray  with  the  sick ; and, 
in  the  absence  of  the  pastor  and  teacher,  to  pray  with  the  con- 
gregation and  expound  the  scriptures. 

The  pastors  and  churches  of  New  England  maintained,  with 
the  reformed  churches  in  general,  that  bishops  and  presbyters 
were  only  different  names  for  the  same  office ; and  that  all 
pastors,  regularly  separated  to  the  gospel  ministry,  were 
scripture  bishops.  They  also  insisted,  agreeably  to  the  primi- 
tive practice,  that  the  work  of  every  pastor  was  confined,  prin- 
cipally, to  one  particular  church  and  congregation,  who  could 
all  assemble  at  one  place,  whom  he  could  inspect,  and  who 
could  all  unite  together  in  acts  of  worship  and  discipline.  In- 
deed the  first  ministers  of  Connecticut  and  New  England  at 
first  maintained,  that  all  the  pastor’s  office  power  was  confined 
to  his  own  church  and  congregation,  and  that  the  administer- 
ing of  baptism  and  the  Lord’s  Supper  in  other  churches  was 
irregular. 


With  respect  to  ordination,  they  held,  that  it  did  not  consti- 
tute the  essentials  of  the  ministerial  office ; but  the  qualifications 
for  office,  the  election  of  the  church,  guided  by 
The  ordina-  Christ  and  the  acceptance  of  the  pas- 
ters. ° tor  elect.  Says  Mr.  Hooker,  “ Ordination  is  an 

approbation  of  the  officer,  and  solemn  setting 
and  confirmation  of  him  in  his  office,  by  prayer  and  laying  on 
of  hands.”  It  was  viewed,  by  the  ministers  of  New  England, 
as  no  more  than  putting  the  pastor  elect  into  office,  or  a solemn 
recommending  of  him  and  his  labours  to  the  blessings  of  God. 
It  was  the  general  opinion,  that  elders  ought  to  lay  on  hands 
in  ordination,  if  there  were  a presbytery  in  the  church,  but  if 
there  were  not,  the  church  might  appoint  some  other  elders, 
or  a number  of  the  brethren  to  that  service. 

It  was  acknowledged  that  synods  or  general  councils,  were 
an  ordinance  of  Christ,  and  in  some  cases,  expedient  and 
necessary  ; that  their  business  was  to  give  light 
^ ^ counsel  in  weighty  concerns,  and  bear  testi- 

mony against  corruption  in  doctrines  and  morals. 
While  it  was  granted,  that  their  determinations  ought  to  be 
received  with  reverence,  and  not  to  be  counteracted,  unless 
apparently  repugnant  to  the  scriptures,  it  was  insisted,  that 
they  had  no  juridical  power.  The  churches  of  Connecticut 
originally  maintained,  that  the  right  of  choosing  and  settling 
their  ministers,  of  exercising  discipline,  and  performing  all 


CONGRECATIONALISTS. 


453 


juridical  acts  was,  in  the  church,  when  properly  organized ; 
and  they  denied  all  external  or  foreign  power  of  presbyteries, 
synods,  general  councils,  or  assemblies.  Hence  they  were 
termed  congregational  churches. 

To  show  their  manner  of  covenanting,  we  will  take  an  ex- 
ample from  the  churches  of  New  Haven,  Milford,  and  Guil- 
ford, in  Connecticut.  These  were  formed  first  example 
by  the  choice  of  seven  persons,  from  among  the  of  their  man- 
brethren,  who  were  termed  the  pillars.  A con-  ner  of  cove- 
fession  of  faith  was  drawn  up  to  which  they  all 
assented,  as  preparatory  to  their  covenanting  together  in 
church  estate.  They  then  entered  into  covenant,  first  with 
God,  to  be  his  people  in  Christ,  and  then  with  each  other,  to 
walk  together  in  the  strict  and  conscientious  practice  of  all 
Christian  duties,  and  in  the  enjoyment  of  all  the  ordinances  and 
privileges  of  a church  of  Christ.  The  confessions  of  faith  con- 
tained a summary  of  Christian  doctrine,  and  were  strictly 
Calviiiistic.  The  covenants  were  full,  solemn,  and  expressive, 
importing,  that  they  avouched  the  Lord  Jehovah,  Father,  Son, 
and  Holy  Ghost,  to  be  their  sovereign  Lord  and  supreme 
Good ; and  that  they  gave  themselves  up  to  him,  through 
Jesus  Christ,  in  the  way  and  on  the  terms  of  the  covenant  of 
grace.  They  covenanted  with  each  other  to  uphold  the  divine 
worship  and  ordinances,  in  the  churches  of  which  they  were 
members  ; to  watch  over  each  other  as  brethren  ; to  bear  testi- 
mony against  all  sin  ; and  to  teach  all  under  their  care  to  fear 
and  serve  the  Lord.  The  other  brethren  joined  themselves  to 
the  seven  pillars,  by  making  the  same  profession  of  faith,  and 
covenanting  in  the  same  manner.  The  members,  previously 
to  their  covenanting  with  each  other,  gave  one  another  satis- 
faction with  respect  to  their  repentance,  faith,  and  purposes  of 
holy  living. 

Many  of  the  clergy,  who  first  came  into  the  country,  had 
good  estates,  and  assisted  their  poor  brethren  and  parishioners 
in  their  straits  in  making  new  settlements.  The  Tnfl^e„ce  of 
people  were  then  far  more  dependent  on  their  the  ^clergy  ^ ° 
ministers  than  they  have  been  since.  The  pro- 
portion  of  learned  men  was  much  less  then,  than  at  the  present 
time.  The  clergy  possessed  a very  great  proportion  of  the 
literature  of  the  colony.  They  were  the  principal  instructers 
of  the  young  gentlemen,  who  were  liberally  educated,  before 
they  commenced  members  of  college,  and  they  assisted  them 
in  their  studies  afterwards.  They  instructed  and  furnished 
others  for  public  usefulness,  who  had  not  a public  education. 
They  had  given  a striking  evidence  of  their  integrity  and  self 


454 


PROTESTANT  COMMUNITIES. 


denial,  in  emigrating  into  this  rough  and  distant  country,  for 
the  sake  of  religion,  and  were  faithful  and  abundant  in  their 
labours.  By  their  example,  counsels,  exhortations,  and  money, 
they  assisted  and  encouraged  the  people.  Besides,  the  people, 
who  came  into  the  country  with  them,  had  a high  relish  for 
the  word  and  ordinances.  They  were  exiles  and  fellow  suf- 
ferers in  a strange  land.  All  these  circumstances  combined  to 
give  them  an  uncommon  influence  over  their  hearers  of  all 
ranks  and  characters.  For  many  years  they  were  consulted 
by  the  legislature,  in  all  affairs  of  importance,  civil  or  reli* 
gious.  They  were  appointed  committees,  with  the  governors 
and  magistrates,  to  advise,  make  draughts,  and  assist  them  in 
the  most  delicate  and  interesting  concerns  of  the  common- 
wealth. 

Amidst  many  causes  of  prosperity,  in  the  Congregational 
churches  of  New  England  of  the  first  ages,  there  was  occa- 
sionally  a source  of  inquietude  and  evil.  Such 
Covenam^^  was  the  controversy  in  respect  to  what  has  been 
called  the  half-way  covenant.  It  arose  about 
the  year  1650  in  the  church  at  Hartford,  Connecticut,  respect- 
ing church  membership.  It  soon  extended  to  other  churches, 
until  at  length  the  whole  of  New  England  became  more  or 
less  agitated.  The  subject  of  the  controversy,  was  the  propri- 
ety of  admitting  into  the  church,  any  persons  not  outwardly 
vicious,  upon  merely  a public  assent  to  the  cardinal  truths  of 
the  Gospel,  without  allowing  them  to  partake  of  the  Lord’s 
Supper.  The  object  of  this  partial  membership  was,  that  pa- 
rents might  procure  baptism  for  their  children.  The  contro- 
versy brought  the  ministers  of  religion  together  at  Boston,  in 
1657,  in  a synod,  for  the  purpose  of  discussing  and  settling  it. 
This  body  gave  its  sanction  to  what  has  been  so  significantly 
called  “ the  half-way  practice,”  and,  strange  to  say,  judged  it 
'proper  to  admit  persons  into  the  church,  on  the  conditions  above 
mentioned.  The  principal  reason  which  governed  the  deci- 
sion of  the  synod,  was,  that  as  the  children  in  the  provinces 
were  mostly  growing  up  in  an  unsanctified  state,  some  mea- 
sure must  be  taken  to  diffuse  more  widely  the  privilege  of 
baptism,  or  the  church  itself,  now  fast  diminishing,  would,  in 
their  view,  soon  become  extinct.  They  accordingly  recom- 
mended this  unscriptural  plan  ; for  the  children  thus  baptized 
were  considered  as  actual  members  of  the  church,  and  if  irre- 
proachable in  their  external  deportment,  were  admitted  at  a 
certain  age,  to  the  communion  table.  The  decision  of  the 
synod  was  far  from  being  characterized  by  unanimity.  The 
point  was  keenly  debated  before  the  body,  nor  did  the  discus- 


CON  GREG  ATIONALISTS. 


45-5 


sion  cease  for  more  than  a century  afterwards;  and  of  the 
churches  some  acceded  to  the  recommendation  of  the  synod, 
and  others  refused  compliance.  This  difference  of  practice 
ceased  not  to  he  a source  of  contention,  till  within  a few  years 
past.  The  practice  and  the  controversy  are  now  happily  done 
away. 

The  present  state  of  the  Congregational  churches  is,  in  gene- 
ral, highly  flourishing  and  happy.  Except  the  Unitarian  de- 
fection which  exists  in  Massachusetts,  particu- 
larly  in  Boston  and  its  vicinity.  Congregational-  of  theXirchcI 
ism,  for  the  last  thirty  years,  has  regained  a por- 
tion of  its  early  purity  and  power.  Its  ministry  is  character- 
ized by  zeal,  learning,  and  efficiency.  The  means  of  acquir- 
ing biblical  and  theological  science  have  been  multiplied,  and 
are  now  extensively  enjoyed.  With  the  facilities  enjoyed  for 
obtaining  a theological  education,  on  the  part  of  those  who  are 
designed  for  the  ministry,  are  com^bined  other  means  designed 
to  advance  the  interests  of  the  Congregational  churches,  and 
the  general  prevalence  of  morality  and  piety  among  the  peo- 
ple. Among  those  means  are  infant  schools,  sabbath  schools, 
bible  classes,  temperance  associations,  and  domestic  mission- 
ary societies.  The  great  objects  of  benevolence,  in  relation  to 
other  sections  of  the  United  States  and  other  countries,  are  also 
extensively  patronized  among  the  Congregationalists  of  New 
England.  Above  al],  a vast  increase  has  been  received  by 
their  churches  in  consequence  of  revivals  of  religion,  which 
have  been  enjoyed  ever  since  the  commencement  of  the  present 
century. 

In  respect  to  the  ordination  and  settlement  of  ministers  in 
Congregational  churches,  we  have  briefly  to  state,  that  the 
mode  of  procedure  is  as  follows.  After  the  can-  Manner  of 
didate  has  preached  to  the  congregation  for  a calling  and 
longer  or  shorter  time,  as  the  case  may  be,  if  he  selling  minis- 
proves  acceptable  to  them,  he  is  called  by  a vote 

the  church  to  become  its  pastor.  In  the  same  manner  he 
subsequently  receives  a call  from  the  congregation  as  such,  or 
'’rom  the  ecclesiastical  society,  consisting  both  of  the  members 
)f  the  church  and  of  others  who  are  not  church-members,  to 
)ecome  their  minister,  with  the  offer  of  a salary,  as  his  sup- 
port. After  the  candidate  accepts  the  invitation,  the  day  is  ap- 
pointed, by  mutual  agreement,  for  his  induction  into  office, 
md  at  the  same  time  a council  of  pastors,  usually  in  the  im- 
nediate  vicinity,  is  selected  to  carry  the  proposed  measure  into 
effect.  This  council  commonly  assembles  on  the  day  prece- 
bng  that  of  the  installation  or  ordination  ; examines  the  candi- 


45G 


I ’ R O T E S T A N T C O M M U M T I E S . 


date,  and  approves  or  rejects  him,  according  as  in  their  view 
he  is  qualified  or  otherwise  for  the  proposed  office.  If  he  be 
approved,  the  solemnity  takes  place  according  to  the  appoint- 
ment, at  an  hour  fixed  on  by  the  council,  the  various  parts  of 
the  service  having  been  previously  assigned  to  the  officiating 
pastors. 

In  the  matter  of  discipline  among  Congregational  churches, 
the  rule  of  procedure  in  all  cases  of  personal  injury,  and  in 
Discipline.  ordinary  cases  of  more  general  or  public  of- 
fence is  held  to  be  that  which  is  pointed  out  by 
Christ  in  Matt,  xviii.  15-17.  1.  The  first  thing  to  be  done  in 

the  treatment  of  such  a case,  is  private  expostulation  with  the 
offender.  “ Go  and  tell  him  his  fault  between  thee  and  him 
alone.”  This  you  are  to  do,  in  just  this  way,  in  regard  to 
every  offence  which  deserves  to  be  noticed  at  all.  It  is  a too 
common  practice  with  church-members,  when  they  disagree, 
to  neglect  this  simple  measure — the  dictate  of  common  sense 
and  Christian  feeling,  no  less  than  of  the  Saviour — till  the 
difficulty  has  been  fermenting  and  brewing  a long  time  ; till 
each  has  shown  the  other,  in  many  ways,  how  much  he  dis- 
likes and  distrusts  him ; and  perhaps  till  their  mutual  alien- 
ation has  become  a matter  of  general  notoriety,  not  only  in 
the  church,  but  among  all  their  worldly  neighbours  and  ac- 
quaintance. Then  when  the  difficulty  has  grown  old  and 
stubborn,  one  of  the  parties  begins  what  he  calls  a course  of 
discipline  with  the  other,  and  goes  to  him,  not  with  the  design 
or  hope  of  effecting  a reconciliation  at  once,  but  only  to  tell 
him  with  a bitter  mind  all  his  grievances,  and  to  get  the  matter 
in  a way  to  be  prosecuted  before  the  church.  I say  then,  re- 
member this  distinctly.  If  thy  brother  trespass  against  thee,  go 
at  once,  like  a brother,  and  in  the  spirit  of  a brother,  to  win 
him  back  to  the  exercise  of  kind  feelings  toward  yourself 
Tell  him  just  what  it  is  which  has  wmunded  you ; hear  his 
explanation ; make  every  concession  which  you  would  make 
if  you  and  he  were  in  dying  circumstances  ; be  resolved  thal 
by  your  kindness,  and  gentleness,  and  meekness,  you  wil 
heap  coals  of  fire  on  his  head,  to  melt  but  not  to  consume,  tc 
purify  but  not  to  destroy.  If  the  offence  is  too  small  to  b( 
treated  so  formally,  it  is  too  small  to  be  mentioned  to  a thirc 
person  ; nay,  it  is  too  small  to  be  remembered  to  his  disadvan 
tage.  Do  this  then,  if  you  do  any  thing.  Do  this,  and  per 
haps  thou  wilt  gain  thy  brother. 

2.  The  next  step,  if  the  former  fails,  is  expostulation,  will 
the  assistance  of  one  or  two  brethren.  “ If  he  will  not  hea 
thee,  then  take  with  thee  one  or  two  more.”  It  was  a princi 


CONGREGATIONALISTS. 


457 


pie  of  Jewish  law,  that  no  man  should  be  condemned  but  by 
the  concurrent  testimony  of  two  or  three  witnesses.  “ On  the 
word  of  two  witnesses,  or  on  the  word  of  three  witnesses, 
shall  the  matter  rest.”  Dent,  xix,  15.  This  seems  to  have 
been  a proverb  among  the  Jews  in  the  time  of  our  Saviour. 
Christ  quotes  it  accordingly  in  one  of  his  public  discourses, 
where  he  says,  “My  judgment  is  true ; for  I am  not  alone, 
but  I and  the  Father  that  sent  me.  It  is  written  in  your  law, 
that  the  testimony  of  two  men  is  true.”  (John  viii.  16,  17.) 
So  in  this  instance  he  quotes  it — the  very  words  of  the  law — 
in  a popular  and  proverbial  sense.  Take  with  you  one  or 
two  more,  that  your  expostulation  with  the  offender  may  be 
confirmed  by  their  concurrence  and  authority ; and  that,  if 
you  should  be  constrained  to  carry  the  matter  farther,  your 
complaint  may  be  sustained  by  them,  as  well  as  by  yourself 
Here  is  a second  trial  of  the  man’s  spirit,  a second  opportunity 
for  a reconciliation.  Though  the  former  effort  failed,  there 
is  hope  that  this  may  be  successful.  When  you  came  alone, 
perhaps  he  heard  you  with  some  prejudice  against  you,  per- 
haps your  manner  was  not  sufficiently  conciliating,  perhaps 
your  words  were  not  fitly  chosen.  But  now  you  have  se- 
lected one  or  two  of  the  brethren  whom  you  consider  most 
likely  to  have  a favourable  influence  over  him;  and  in  their 
company  you  go  to  him,  determined  not  to  give  him  up,  and 
earnestly  bent  on  effecting  a reconciliation.  These  brethren 
act  as  mediators  between  you  and  him,  and  as  moderators  of 
your  debates.  They  hear  his  explanations,  if  he  offers  any ; 
they  hear  his  defence,  if  he  defends  himself.  They  show 
you  perhaps  some  error  on  your  part ; they  lead  you  perhaps 
to  new  concessions.  They  ply  him  with  new  arguments,  or 
set  the  former  arguments  in  a new  light.  Perhaps  he  yields ; 
if  so,  how  blessed  is  the  victory.  Peace  is  restored.  Thou 
hast  gained  thy  brother. 

3.  If  he  is  still  unyielding,  there  remains  another  effort. 
“ If  he  shall  neglect  to  hear  them,  tell  it  unto  the  church.” 
In  bringing  the  matter  before  the  church,  still  use  the  advice 
and  assistance  of  those  brethren  who  have  already  assisted 
you.  Let  that  which  is  alleged  against  the  offending  brother 
be  distinctly  defined.  Show,  in  your  complaint,  (which  ought 
of  course  to  be  in  writing,)  what  specific  offences  the  accused 
has  committed  against  you,  so  that  he  may  know,  and  the 
church  may  know,  what  it  is  which  you  are  to  prove,  and 
against  which  he  must  defend  himself.  Let  your  complaint 
be  put  into  the  hands  of  the  elders,  that  they  may  advise  you 
of  anv  mistake  which  you  mav  have  cotnmilted,  or  of  any 
39 


458 


P K O T £ S T A N T C 0 M M U N ITI £ S . 


thing  which  you  may  have  left  undone.  And  if,  even  at  this 
stage,  a reconciliation  can  be  effected,  by  their  mediation,  or 
in  any  other  way,  so  much  the  better ; the  great  point  is  se- 
cured ; thou  hast  gained  thy  brother.  But  if  the  necessity 
remains,  let  it  come  before  the  church;  and  let  the  churcli 
use  their  united  endeavours  to  heal  the  difficulty.  Perhaps 
the  offender  may  now  be  won  over  to  a new  spirit.  Let  the 
trial  be  made.  Let  him  be  admonished  and  pleaded  with  by 
the  assembled  brotherhood,  speaking  through  their  elders. 
Try  it  diligently  and  thoroughly.  Perhaps  he  may  be  gained. 

4.  But  if  all  is  in  vain,  then  comes  the  last  resort.  “ If  he 
neglect  to  hear  the  church,  let  him  be  unto  thee  as  a heathen 
man  and  a publican.”  He  is  no  longer  to  be  reckoned  among 
the  faithful.  He  has  shown  that  he  has  not  the  spirit  of 
Christ,  and  is  none  of  his ; and  what  remains  but  that  he  be 
regarded  and  treated  accordingly.  The  church  is  to  exclude 
him  from  its  fellowship.* 

Among  the  Congregationalists,  the  Lord’s  Supper  is  observ- 
ed in  that  simple  and  plain  form,  which  is  indicated  by  the 
The  Lord’s  latter  part  of  the  11th  chapter  of 

Supper.  ^ first  epistle  to  the  Corinthians.  Only  those 
who  have  made  a public  profession  of  religion, 
having  before  the  congregation  assented  to  the  articles  of  faith 
held  by  the  church,  and  owned  its  covenant,  are  considered  as 
entitled  to  a seat  at  the  sacramental  table.  To  such,  after  the 
consecration  of  the  elements  of  bread  and  wine,  by  the  prayers 
of  the  officiating  minister,  are  these  elements  administered,  by 
the  hands  of  the  deacons  of  the  church. 

Among  the  Congregationalists,  the  rite  of  baptism  is  adminis- 
tered only  to  professed  believers  and  to  their  children.  Since 
Baptism  “half-way  practice”  has  ceased,  the  child- 

ren of  a household  are  recognised  as  having 
a right  to  the  seal  of  the  covenant  only  through  the  faith 
of  their  parents,  or  of  one  of  them,  except  where  they  are 
of  suitable  age  to  profess  religion,  on  their  own  account. 
When  the  ordinance  is  administered,  it  is  almost  always  by 
sprinkling  or  affusion.  In  some  cases  when  it  has  been  wished 
by  the  adult  applicant,  plunging  has  been  adopted,  after  the 
manner  of  the  Baptists. 

The  marriage  ceremony  among  the  Congregationalists  is 
performed  in  a very  simple  and  decent  manner.  After  the 
M ■ D-P  publication  of  bans,  in  conformity  to  the  civil 
arriages.  parties  commonly  invite  their  minis- 


♦ Bacon’s  Church  Manual. 


CONGRECATIONALISTS. 


459 


ter  to  the  house  of  the  parents  of  the  lady,  where  their  friends 
and  acquaintance  ore  assembled,  and  there,  in  presence  of  the 
company,  take  upon  them  the  marriage  vow  from  the  lips  of 
the  minister,  according  to  the  particular  form  which  he  pleases 
to  adopt.  This  form  is  always  concise,  expressive,  and  proper. 
The  whole  transaction  is  consecrated  by  prayers,  commonly 
one  before  the  administration  of  the  covenant  and  another 
after  it. 

Their  funerals  are  conducted  after  the  model  of  simplicity 
and  directness  by  which  all  their  other  religious  pu„e,.ais 
ceremonies  are  distinguished.  At  the  time  of  uneias. 
interment,  the  minister  of  the  parish  by  invitation,  attends 
either  at  the  house  of  the  deceased,  or  at  the  church,  where  he 
meets  the  relatives  and  neighbours,  and  offers  prayer  suited 
to  the  occasion,  after  which  the  corpse  is  carried  away,  at- 
tended by  the  mourners  and  such  of  the  assembly  as  choose, 
to  the  public  burying-ground,  where  it  is  consigned  to  the 
grave.  In  some  places  it  is  customary  for  the  officiating  cler- 
gyman to  make  a short  address  to  the  people,  either  before  or 
after  the  body  is  interred. 

A late  writer  holds  the  following  language  as  to  the  dis- 
tinctive principles  of  Congregationalism.  1.  Congregational- 
ism is  distinguished  from  all  sorts  of  prelacy.  Distinctive 
Roman,  Oriental,  English,  and  Wesleyan,  by  principles  of 
the  principle  that  all  Christ’s  servants  in  the  Congregation- 
work  of  the  gospel,  are  equal  in  rank.  ahsm. 

2.  It  is  distinguished  from  Episcopacy  and  Presbyterian- 
ism, by  the  principle  that  the  only  organized  church  is  a par- 
ticular church,  a congregation  of  believers  statedly  meeting 
in  one  place.  A provincial  or  national  church,  including 
many  particular  churches,  and  governed  by  general  officers, 
has  no  place  in  the  Congregational  system. 

3.  It  is  distinguished  from  the  forementioned  systems,  by 
the  principle  that  all  church  power  resides  in  the  church,  and 
not  in  church  officers;  and  resides  in  each  particular  church 
directly  and  originally,  by  virtue  of  the  express  or  implied 
compact  of  its  members,  and  not  traditionally,  or  by  virtue  of 
any  authority  derived  by  succession  from  some  higher  body, 
ecclesiastical  or  clerical. 

4.  It  is  distinguished  from  strict  Independency,  by  the 
principle  of  the  communion  of  churches. 

5.  It  is  distinguished  from  the  system  of  the  Baptist 
churches,  by  the  principle  of  the  right  of  believing  parents  to 
dedicate  their  infant  children  to  God  in  baptism ; by  the  prin- 
ciple that  in  the  ceremony  of  baptism  it  is  not  material  how 


460 


PROTESTANT  COMMUNITIES, 


much  water  is  used,  or  whether  the  water  is  applied  to  the 
person  or  the  person  to  the  water ; and  by  the  principle  of 
open  communion  with  all  who  make  a credible  profession  of 
being  Christ’s  disciples. 

As  to  the  difference  between  the  Congregational  System 
and  the  Presbyterian,  two  points  may  be  stated  more  distinctly. 

1.  A Congregational  church,  like  a Presbyterian  church, 
may  have  its  ruling  eiders  ; but  while  the  Presbyterian  sys- 
tem makes  the  elders  accountable,  not  to  the  church,  but  to 
some  “ suj)erior  judicature,”  Congregationalism  permits  no- 
thing to  be  done  in  the  name  of  the  church,  without  the  dis- 
tinct consent  of  the  brotherhood. 

2.  A Congregational  church  may  hold  communion  and  in- 
tercourse with  sister  churches  by  means  of  such  bodies  as 
presbyteries  and  synods  ; but,  while  Presbyterianism  regards 
these  bodies  as  “judicatures,”  “courts  of  the  Lord  Jesus 
Christ,”  having  authority  to  decide  all  controversies  judicially, 
and  to  “ send  down”  their  injunctions  to  the  churches, — Con- 
gregationalism must  needs  regard  them  only  as  meetings  for 
intercourse  and  communion,  as  councils  to  advise  and  per- 
suade in  matters  of  common  interest,  and  as  means  of  keeping 
up  a common  feeling  among  the  neighbouring  and  the  distant 
members  of  the  great  union.  Congregationalism  acknow- 
ledges no  power  over  the  churches  but  the  power  of  light 
and  LOVE.* 


SEC.  VIII. BAPTISTS. 


The  members  of  this  denomination  are  distinguished  from 
all  other  professing  Christians,  by  their  opinions  respecting 
How  distin-  ordinance  of  Christian  Baptism.  Conceiv- 
guished  from  i^g  that  positive  institutions  cannot  be  esta- 
other  denomi-  blished  by  analogical  reasoning,  but  depend  on 
nations.  Saviour,  revealed  in  express 

precepts,  and  that  apostolical  example  illustrative  of  this  is 
the  rule  of  duty,  they  differ  from  their  Christian  brethren  with 
regard  both  to  the  subjects  and  the  mode  of  baptism. 

With  respect  to  the  subjects,  from  the  command  which 
Christ  gave  after  his  resurrection,  and  in  which  baptism  is 
Sub'ects  mentioned  as  consequent  to  faith  in  the  gospel, 

^ ' they  conceive  them  to  be  those,  and  those  only, 

who  believe  what  the  apostles  were  then  enjoined  to  preach. 
With  respect  to  the  mode,  they  affirm,  that,  instead  of  sprink- 


* Bacon’s  Chnrcli  Manual. 


BAPTISTS, 


461 


ling  or  pouring,  the  person  ought  to  he  immersed  in  the 
water,  referring  to  the  primitive  practice,  and  oh* 
serving  that  the  baptizer  as  well  as  the  baptized 
having  gone  down  into  the  water,  the  latter  is  baptized  in  it, 
and  both  come  up  out  of  it.  They  say,  that  John  baptized  in 
the  Jordan,  and  that  Jesus,  after  being  baptized,  came  up  out 
of  it.  Believers  are  said  also  to  be  “ buried  with  Christ  by 
baptism  into  death,  wherein  also  they  are  risen  with  him 
and  the  Baptists  insist,  that  this  is  a doctrinal  allusion  incom- 
patible with  any  other  mode. 

But  they  say,  that  their  views  of  this  institution  are  much 
more  confirmed,  and  may  be  better  understood,  by  studying 
its  nature  and  import.  They  consider  it  as  an  impressive 
emblem  of  that,  by  which  their  sins  are  remitted  or  washed 
away,  and  of  that  on  account  of  which  the  Holy  Spirit  is 
given  to  those  who  obey  the  Messiah.  In  other  words,  they 
view  Christian  baptism  as  a figurative  representation  of  that 
which  the  gospel  of  Jesus  is  in  testimony.  To  this  the  mind 
of  the  baptized  is  therefore  naturally  led,  while  spectators  are 
to  consider  him  as  professing  his  faith  in  the  gospel,  and  his 
subjection  to  the  Redeemer.  The  Baptists,  therefore,  would 
say,  that  none  ought  to  be  baptized,  except  those  who  seem  to 
believe  this  gospel ; and  that  immersion  is  not  properly  a 
mode  of  baptism,  but  baptism  itself. 

Thus  the  English  and  most  foreign  Baptists  consider  a 
personal  profession  of  faith,  and  an  immersion  in  water,  as 
essential  to  baptism.  The  profession  of  faith  is  generally 
made  before  the  congregation,  at  a church-meeting.  On  these 
occasions  some  have  a creed,  to  which  they  expect  the  candi- 
date to  assent,  and  to  give  a circumstantial  account  of  his  con- 
version ; but  others  require  only  a profession  of  his  faith  as  a 
Christian.  The  former  generally  consider  baptism  as  an  or- 
dinance, which  initiates  persons  into  a particular  church ; 
and  they  say  that,  without  breach  of  Christian  liberty,  they 
have  a right  to  expect  an  agreement  in  articles  of  faith  in  their 
own  societies.  The  latter  think,  that  baptism  initiates  merely 
into  a profession  of  the  Christian  religion,  and  therefore  say, 
that  they  have  no  right  to  require  an  assent  to  their  creed 
from  such  as  do  not  intend  to  join  their  communion;  and  in 
support  of  their  opinion,  they  quote  the  baptism  of  the  eunuch 
in  the  eighth  chapter  of  the  Acts  of  the  Apostles. 

The  Baptists  are  divided  into  the  General,  who  are  Armi- 
nians,  and  the  Particular,  who  are  Calvinists.  Some  of  both 
classes  allow  mixed  communion,  by  which  is  un-  classes 
derstood,  that  those  who  have  not  been  baptized 
39’* 


462 


PROTESTANT  COMMUNITIES. 


by  immersion  on  the  profession  of  their  faith,  (but  in  their  in- 
fancy, which  they  themselves  deem  valid,)  may  sit  down  at 
the  Lord’s  table  along  with  those  who  have  been  thus  bap- 
tized. This  has  given  rise  to  much  controversy  on  the  subject. 

Some  of  both  classes  of  Baptists  are,  at  the  same  time.  Sab- 
batarians,  and,  with  the  Jews,  observe  the  seventh  day  of  the 
week  as  the  sabbath.  This  has  been  adopted  by  them,  from 
a persuasion  that  all  the  ten  commandments  are  in  their  nature 
strictly  moral,  and  that  the  observance  of  the  seventh  day  was 
never  abrogated  or  repealed  by  our  Saviour  or  his  apostles. 

In  church-government  the  Baptists  differ  little  from  the  In- 
dependents, except  that,  in  some  of  their  churches,  the  Bap- 
tists have  three  distinct  orders  of  ministers,  who  are  separately 
ordained,  and  to  the  highest  of  whom  they  give  the  name  of 
messerigers,  to  the  second  that  of  elders,  and  to  the  third  that 
of  deacons.  With  respect  to  excommunication,  they  seem 
closely  to  follow  our  Saviour’s  directions  in  the  eighteenth 
chapter  of  St.  Matthew’s  gospel,  which  they  apply  to  differ- 
ences between  individuals  ; and  if  any  man  be  guilty  of  scan- 
dalous immorality,  they  exclude  him  from  the  brotherhood 
or  fellowship  of  the  church.  Like  the  other  Protestant  dis- 
senters, the  Baptists  receive  the  Lord’s  Supper  sitting  at  a 
common  table,  and  giving  the  elements  one  to  another. 

The  Baptists  in  Great  Britain,  Ireland,  Holland,  Germany, 
the  United  States  of  America,  Upper  Canada,  &c.  are  divided, 
as  has  been  already  observed,  into  two  distinct  classes,  or  so- 
cieties, the  Particular  or  Calvinistic,  and  the  General  or  Ar- 
minian  Baptists.  The  former  are  said  to  be  much  more  nu- 
merous than  the  latter. 

The  father  of  the  General  Baptists  was  a Mr.  Smith,  who 
was  at  first  a clergyman  of  the  Church  of  England ; but  re- 
signing his  living,  he  went  over  to  Holland,  where  his  Bap- 
tist-principles Avere  warmly  opposed  by  Messrs.  Ainsworth 
and  Robinson,  of  whom  the  former  was  pastor  of  the  Brown- 
ists,  or  Independents,  at  Amsterdam,  and  the  latter  of  those  at 
Leyden.  As  Mr.  Smith  did  not  think  that  any  one  at  the 
time  was  duly  qualified  to  administer  the  ordinance  of  baptism, 
he  baptized  himself,  and  hence  was  denominated  a re-ha])tist 
He  afterwards  adopted  the  Arminian  doctrines;  and,  in  1611, 
the  General  Baptists  published  a Confession  of  Faith,  which 
diverges  much  further  from  Calvinism  than  those  who  are 
now  called  Arminians  would  approve.  A considerable  num- 
ber of  them  have  embraced  Unitarianism.  On  this  account, 
several  of  their  ministers  and  churches,  who  disapproA'e  of 
those  principles,  have,  within  the  last  fifty  years,  formed  them- 


BAPTISTS. 


463 


selves  into  a distinct  connexion,  called  The  New  Association. 
The  churches,  in  this  union,  keep  up  a friendly  acquaintance, 
in  some  outward  things,  with  those  from  whom  they  have  se- 
parated ; but  in  things  more  essential,  and,  particularly,  as  to 
the  changing  of  ministers,  and  the  admission  of  members, 
they  disclaim  any  connexion. 

Dr.  Evans,  from  the  late  Mr.  Robinson’s  History  of  Bap- 
tism, has  given  the  following  animated  account  of  this  practice 
of  adult  baptism: — “Not  many  years  ago,  at 
Whittlesford,  seven  miles  from  Cambridge,  for- 
ty-eight  persons  were  baptized  in  that  ford  of  ‘ 

the  river  from  which  the  village  takes  its  name.  At 
ten  o’clock  of  a very  fine  morning  in  May,  about  1500 
people  of  different  ranks  assembled  together.  At  half-past 
ten  in  the  forenoon,  the  late  Dr.  Andrew  Gifford,  Fellow 
of  the  Society  of  Antiquaries,  sub-librarian  of  the  British  Mu- 
seum, and  teacher  of  a Baptist  congregation  in  Eagle-street, 
London,  ascended  a moveable  pulpit  in  a large  open  court- 
yard, near  the  river,  and  adjoining  to  the  house  of  the  lord  of 
the  manor.  Round  him  stood  the  congregation  ; people  on 
horseback,  in  coaches,  and  in  carts,  formed  the  outside  semi- 
circle ; many  other  persons  sitting  in  the  rooms  of  the  houses, 
the  sashes  being  open  ; all  were  uncovered,  and  there  was  a 
profound  silence.  The  doctor  first  gave  out  a hymn,  which  the 
congregation  sung.  Then  he  prayed.  Prayer  ended,  he  took 
out  a New  Testament,  and  read  his  text — 1 indeed  ha'ptize 
you  with  luater  unto  repentance.  He  observed,  that  the  force 
of  the  preposition  had  escaped  the  notice  of  the  translators,  and 
that  the  true  reading  was — I indeed  baptize  or  dip  you  in 
water  at  or  upon  repentance ; which  sense  he  confirmed  by 
the  forty-first  verse  of  the  twelfth  chapter  of  Matthew,  and  other 
passages.  Then  he  spoke,  as  most  Baptists  do  on  these  occa- 
sions, concerning  the  nature,  subject,  mode,  and  end  of  this 
ordinance.  He  closed,  by  contrasting  the  doctrine  of  infant- 
sprinkling with  that  of  believers’  baptism,  which  being  a part 
of  Christian  obedience,  was  supported  by  divine  promises,  on 
the  accomplishment  of  which  all  good  men  might  depend. 
After  sermon  he  read  another  hymn  and  prayed,  and  then 
came  down.  Then  the  candidates  for  baptism  retired,  to  pre- 
pare themselves. 

“About  half  an  hour  after,  the  administrator,  who  that  day 
was  a nephew  of  the  doctor’s,  and  admirably  qualified  for  the 
work,  in  a long  black  gown  of  fine  baize,  without  a hat,  with 
a small  New  Testament  in  his  hand,  came  down  to  the  river- 
side, accompanied  by  several  Baptist-ministers  and  deacons  of 


464 


PROTESTANT  COMMUNITIES. 


their  churches,  and  the  persons  to  be  baptized.  The  men 
came  first,  two  and  two,  without  hats,  and  dressed  as  usual,  ex- 
cept that,  instead  of  coats,  each  had  on  a long  white  baize  gown, 
tied  round  the  waist  with  a sash.  Such  as  had  no  hair,  wore 
white  cotton  or  linen  caps.  The  women  followed  the  men, 
two  and  two,  all  dressed  neat,  clean,  and  plain,  and  their 
go\\ms  white  linen  or  dimity.  It  was  said,  the  garments  had 
knobs  of  lead  at  bottom,  to  make  them  sink.  Each  had  a 
long  silk  cloak  hanging  loosely  over  her  shoulders,  a broad 
riband  tied  over  her  gown  beneath  the  breast,  and  a hat  on 
her  head.  They  all  ranged  themselves  around  the  adminis- 
trator at  the  water-side.  A great  number  of  spectators  stood 
on  the  banks  of  the  river,  on  both  sides  ; some  had  climbed 
and  sat  on  the  trees,  many  sat  on  horseback  and  in  carriages, 
and  all  behaved  with  a decent  seriousness,  which  did  honour 
to  the  good  sense  and  the  good  manners  of  the  assembly,  as 
well  as  to  the  free  constitution  of  this  country.  First,  the  ad- 
ministrator read  a hymn,  which  the  people  sung.  Then  he 
read  that  portion  of  scripture  which  is  read  in  the  Greek 
church  on  the  same  occasion,  the  history  of  the  baptism  of  the 
eunuch,  beginning  at  the  23d  verse,  and  ending  with  the  39th. 
About  ten  minutes  he  stood  expounding  the  verses,  and  then 
taking  one  of  the  men  by  the  hand,  he  led  him  into  the  water, 
saying,  as  he  went,  ‘ See  here  is  water,  what  doth  hinder  ? 
If  thou  believest  with  all  thine  heart,  thou  mayest  be  baptized.' 
When  he  came  to  a sufficient  depth,  he  stopped,  and  with  the 
utmost  composure  placing  himself  on  the  left  hand  of  the  man, 
his  face  being  towards  the  man’s  shoulder,  he  put  his  right 
hand  between  his  shoulders  behind,  gathering  into  it  a little 
of  the  gown  for  hold ; the  fingers  of  the  left  hand  he  thrusted 
into  the  sash  before,  and  the  man  putting  his  thumbs  into  that 
hand,  he  locked  all  together,  by  closing  his  hand.  Then  he 
deliberately  said,  ‘ I baptize  thee  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost and  while  he  uttered  these 
words,  standing  wide,  he  gently  leaned  him  backward  and 
dipped  him  once.  As  soon  as  he  had  raised  him,  a person  in 
a boat  fastened  there  for  the  purpose,  took  hold  of  the  man’s 
hand,  wiped  his  face  with  a napkin,  and  led  him  a few  steps 
to  another  attendant,  who  then  gave  his  arm,  walked  with  him 
to  the  house,  and  assisted  him  to  dress.  There  were  many 
such  in  waiting,  who,  like  the  primitive  susceptors,  assisted 
during  the  whole  service.  The  rest  of  the  men  followed  the 
first,  and  were  baptized  in  lilie  manner.  After  them  the 
women  were  baptized.  A female  friend  took  off  at  the  water- 
.side  the  hat  and  cloak.  A deacon  of  the  church  led  one  to  the 


METHODISTS. 


465 


administrator  and  another  from  him;  and  a woman  at  the 
water-side  took  each  as  she  came  out  of  the  river,  and  con- 
ducted her  to  the  apartment  in  the  house,  where  they  dressed 
themselves.  When  all  were  baptized,  the  administrator  com- 
ing up  out  of  the  river,  and  standing  at  the  side,  gave  a short 
exhortation  on  the  honour  and  the  pleasure  of  obedience  to 
divine  commands,  and  then,  with  the  usual  benediction,  dis- 
missed the  assembly.  About  half  an  hour  after,  the  men  new- 
ly-baptized, having  dressed  themselves,  went  from  their  room 
into  a large  hall  in  the  house,  where  they  were  presently 
joined  by  the  women,  who  came  from  their  apartments  to  the 
same  place.  Then  they  sent  a messenger  to  the  adminis- 
trator, Avho  was  dressing  in  his  apartment,  to  inform  him  they 
waited  for  him.  He  presently  came,  and  first  prayed  for  a 
few  minutes,  and  then  closed  the  whole  by  a short  discourse 
on  the  blessings  of  civil  and  religious  liberty,  the  sufficiency 
of  scripture,  the  pleasures  of  a good  conscience,  the  impor- 
tance of  a holy  life,  and  the  prospect  of  a blessed  immortality. 
This  they  call  a public  baptism.” 

A more  private  baptism,  adds  Dr.  Evans,  takes  place  after 
a similar  manner  in  baptisteries,  which  are  in  or  near  the 
places  of  worship : thus  every  convenience  is  afforded  for  the 
purpose.  This,  indeed,  is  now  the  most  common  way  of  ad- 
ministering the  ordinance  among  the  Baptists,  either  with  the 
attendance  of  friends,  or  in  the  presence  of  the  congregation. 
Such  is  baptism,  by  immersion ; and  thus  conducted,  it  must 
be  pronounced  significant  in  its  nature,  and  impressive  in  its 
tendency. 

SEC.  IX. METHODISTS. 

Methodist,  as  the  distinctive  appellation  of  a religious  com- 
munity, is  now  universally  understood  as  designating  the  fol- 
lowers of  the  famous  Mr.  John  Wesley.  In  No-  Orio-in 
vember,  1729,  Mr.  Wesley,  being  then  a Fellow 
of  Lincoln  College,  Oxford,  Mr.  Charles  Wesley  his  brother, 
Mr.  Morgan,  Commoner  of  Christ  Church,  and  Mr.  Kirkman 
of  Merton  College,  set  apart  some  evenings  for  reading  the 
original  scriptures  and  prayer.  Sometime  after  they  were 
joined  by  Mr.  Ingham  of  Queen’s  College,  Mr.  Broughton  of 
Exeter,  and  Mr.  James  Hervey ; and,  in  1735,  by  the  cele- 
brated Mr.  George  Whitefield.  They  soon  began  to  leave  oc- 
casionally the  more  private  fellowship  meeting,  to  visit  the 
prisoners  in  the  castle,  and  the  sick  poor  in  the  town.  They 
also  instituted  a fund  for  the  relief  of  the  poor,  to  support  which 


466 


PROTESTANT  COMMUNITIES. 


they  abridged  all  superfluities,  and  even  many  of  the  comforts 
of  life.  Their  private  meetings  became  more  and  more  of  a 
religious  character.  They  observed  the  fasts  of  the  ancient 
church  every  Wednesday  and  Friday,  and  communicated  once 
a week.  “ We  were  now,”  says  Mr.  Wesley,  “fifteen  in  num- 
ber, all  of  one  heart  and  of  one  mind.”  Their  strict  deport- 
ment soon  attracted  the  attention  of  the  college  censors  and 
students,  who  branded  them  with  many  opprobrious  epithets, 
such  as  Sacramentarians,  the  Godly  Club,  and  afterwards 
Methodists. 

Whatever  effect  obloquy  might  have  upon  some  of  the  mem- 
bers of  this  select  class,  Mr.  John  Wesley,  as  well  as  his  bro- 
ther, and  several  others,  remained  unshaken.  He  puzzled  his 
opponents  with  questions  concerning  the  reasonableness  of  his 
conduct.  He  did  more ; he  confounded  them  by  a uniform 
regularity  of  life,  and  an  astonishing  proficiency  in  his  studies. 
Mr.  Morgan,  one  of  the  most  active  members,  was  soon  after 
this  removed  by  death ; occasioned,  according  to  the  repre- 
sentation of  enemies,  by  flisting  and  excessive  austerities. 
His  character  was  drawn  by  Mr.  Samuel  Wesley,  junior,  in  a 
poetic  tribute  to  his  memory,  under  this  text,  from  the  book  of 
Wisdom,  “ We  fools  accounted  his  life  madness.”  In  the 
spring  of  1735,  Mr.  John  Wesley  was  called  to  attend  his 
dying  father,  who  desired  him  to  present  to  dueen  Caroline, 
a book  he  had  just  finished.  Soon  after  his  return  to  Oxford, 
he  went  to  London  on  this  account,  w^here  he  was  strongly 
solicited  by  Dr.  Burton,  one  of  the  trustees  for  the  new  colony 
at  Georgia,  to  go  there  to  preach  to  the  Indians.  At  first,  he 
peremptorily  refused.  He  particularly  mentioned  the  grief  it 
would  occasion  to  his  widowed  mother.  The  case  being  re- 
ferred to  her,  she  is  said  to  have  made  this  reply ; Had  I 
twenty  sons,  I should  rejoice  that  they  were  all  so  emplo)’ed, 
though  I should  never  see  them  more.  His  way  appeared 
now  plain;  and  he  made  arrangements  for  this  enterprise. 
On  Tuesday,  October  14th,  1735,  he  set  off  from  London  for 
Gravesend,  accompanied  by  Mr.  Ingham,  Mr.  Delamotte,  and 
his  brother  Charles,  to  embark  for  Georgia.  There  were  six 
and  twenty  Germans  on  board,  members  of  the  Moravian 
church,  with  whose  Christian  deportment  Mr.  Wesley  was 
much  struck,  and  immediately  set  himself  to  learn  the  German 
language,  in  order  to  converse  with  them.  The  Moravian 
Bishop  and  two  others  of  his  society,  began  to  learn  English. 
He  now  began  to  preach  extempore,  which  he  afterwards 
made  his  constant  practice  during  his  life,  and  yet  he  wrote 
much. 


METHODISTS. 


467 


The  piety  and  devotion  which  Mr.  Wesley  and  his  compa- 
nions manifested  during  the  voyage  was  highly  commendable, 
and  indicated  a becoming  impression  of  the  importance  of  their 
undertaking;  but,  owing  to  some  disagreeable  circumstances, 
Mr.  John  Wesley  returned  to  England,  without  having  made 
much  progress  in  the  proposed  object,  and  was  succeeded  by 
his  valued  friend  Mr.  George  Whitefield,  who  arrived  at  Sa- 
vannah on  the  7th  May,  1738,  and  was  received  by  Mr.  Dela- 
motte  and  many  of  Mr.  Wesley’s  hearers.  It  may  be  proper 
to  notice  the  success  which  attended  Mr.  Whitefield’s  labours 
in  this  quarter  of  the  globe.  He  laboured  with  great  zeal,  and 
was  honoured  to  be  useful.  He  returned  to  England  in  the 
close  of  the  same  year  to  receive  priest’s  orders.  On  his  re- 
turn to  America  in  1739,  he  landed  at  Philadelphia,  and  im- 
mediately began  his  spiritual  labours,  which  he  continued  as 
he  passed  through  the  colonies  of  Virginia,  Maryland,  and 
North  and  South  Carolina,  being  attended  by  considerable 
audiences.  Upon  his  arrival  at  Savannah,  he  found  the  co- 
lony almost  deserted,  which  moved  him  to  carry  into  effect 
his  scheme  of  building  an  orphan-house,  which  he  had  the 
happiness  to  see  completed  through  his  exertions,  and  the  libe- 
ral donations  of  his  friends.  Upon  his  third  visit  to  the  west- 
ern continent,  he  took  a voyage  to  the  Bermuda  Islands,  where 
his  ministry  was  successfully  attended,  and  some  contributions 
made  for  his  orphan-house  at  Savannah.  Upon  his  sixth 
voyage  to  Georgia,  he  received  the  thanks  of  the  governor 
and  principal  people  for  the  advantage  Avhich  the  colony  had 
derived  from  his  benevolent  exertions,  a circumstance  which 
tends  greatly  to  vindicate  the  character  of  this  singular  man, 
from  the  very  unjust  reproach  of  avarice  which  was  frequently 
thrown  upon  him.  In  1769,  he  made  his  seventh  and  last 
voyage  to  America ; but,  although  his  labours  were  so  exten- 
sive, he  formed  no  separate  congregation.  In  the  intervals  of 
his  visits  to  America,  he  frequently  made  tours  to  Scotland  and 
Ireland,  where  he  attracted  numerous  assemblies,  and  always 
made  a powerful  impression  by  his  eloquence;  but  having 
differed  in  doctrinal  sentiment  from  Mr  Wesley,  and  never 
having  formed  the  idea  of  a separate  association  of  itinerants 
and  of  m* embers,  he  can  scarcely  be  considered  as  the  head  of 
any  party. 

On  the  other  hand,  Mr.  Wesley  is  considered  the  father  of 
the  Methodists.  On  his  return  to  England,  he  was  invited  to 
preach  in  several  churches,  but  the  concourse  of  people  who 
followed  him  was  so  great,  that  the  churches  in  general  were 
shut  against  him  His  converts  -at  length  began  to  form  them* 


468 


PROTESTANT  COMMUNITIES. 


selves  into  a little  society,  which  has  proved  the  germ  of  a re- 
ligious community  more  extended  perhaps  than  almost  any 
other,  and  surprisingly  adapted  by  means  of  its  regulations  to 
increase  and  endure.* 

In  respect  to  the  principal  doctrines  of  the  Methodists,  it 
may  be  observed,  that  they  maintain  the  total  fall  of  man  in 

Doctrines  utter  inability  to  recover  himself, 

■ or  take  one  step  towards  his  recovery,  “without 
the  grace  of  God  preventing,  him,  that  he  may  have  a good 
will,  and  working  with  him,  when  he  has  that  good  will.” 

2.  They  are  sometimes  called  Arminians,  and  hold  general 
redemption.  They  assert  “ that  Christ,  by  the  grace  of  God, 
tasted  death  for  every  man.”  This  grace  they  call  free,  as 
extending  liseA  freely  to  all. 

3.  They  hold  Justification  by  Faith.  “Justification,”  says 
Mr.  Wesley,  “sometimes  means  our  acquittal  at  the  last  day. 
But  this  is  altogether  out  of  the  present  question  ; for  that  jus- 
tification v/hereof  our  articles  and  homilies  speak,  signifies 
present  forgiveness,  pardon  of  sins,  and  consequently  accept- 
ance with  God,  who  therein  declares  his  righteousness,  or  jus- 
tice and  mercy,  by  or  for  the  remission  of  the  sins  that  are 
past,  saying,  I will  be  merciful  to  thy  unrighteousness,  and 
thine  iniquities  I will  remember  no  more.  I believe  the  con- 
dition of  this  is  faith,  (Rom.  iv.  5,  &c.)  I mean,  not  only,  that 
without  faith  we  cannot  be  justified;  but,  also,  that  as  soon  as 
any  one  has  true  faith,  in  that  moment  he  is  justified.  Faith, 
in  general,  is  a divine  supernatural  evidence,  or  conviction, 
of  things  not  seen,  not  discoverable  by  our  bodily  senses,  as 
being  either  past,  future,  or  spiritual.  Justifying  faith  implies, 
not  only  a divine  evidence,  or  conviction,  that  God  was  in 
Christ,  reconciling  the  world  unto  himself,  but  a sure  trust  and 
confidence  that  Christ  died  for  my  sins  ; that  he  loved  me,  and 
gave  himself  for  me.  And  the  moment  a penitent  sinner  be- 
lieves this,  God  pardons  and  absolves  him.” 

Mr.  Wesley,  speaking  of  the  witness  of  the  spirit,  says, 
“ The  testimony  of  the  spirit  is  an  inward  impression  on  the 
soul,  whereby  the  Spirit  of  God  directly  witnesses  to  my  spirit, 
that  I am  a child  of  God ; that  Jesus  Christ  hath  loved  me, 
and  given  himself  for  me ; that  all  my  sins  are  blotted  out, 
and  I,  even  I,  am  reconciled  to  God.  The  manner  how  the 
divine  testimony  is  manifested  to  the  heart,  I do  not  take  upon 
me  to  explain.  But  the  fact  we  know,  namely,  that  the  Spirit 
of  God  does  give  a believer  such  a testimony  of  his  adoption, 

* New  Edinburgh  Enc.  Art.  Methodists. 


Prayer  meeting  and  Exhortation,  p.  471 


Methodist  Love  Feast,  p.  471 


METHODISTS. 


m 


that  while  it  is  present  to  the  soul,  he  can  no  more  doubt  the 
reality  of  his  sonship,  than  he  can  doubt  the  shining  of  the  sun, 
while  he  stands  in  the  full  blaze  of  his  beams,” 

4.  The  Methodists  maintain,  that,  by  virtue  of  the  blood  of 
Jesus  Christ,  and  the  operations  of  the  Holy  Spirit,  it  is  their 
privilege  to  arrive  at  that  maturity  in  grace,  and  participation 
of  the  divine  nature,  which  excludes  sin  from  the  heart,  and 
fills  it  with  perfect  love  to  God  and  man.  This  they  denomi- 
nate Christian  'perfection* 

A number  of  societies,  united  together,  form  what  is  called 
a circuit,  A circuit  generally  includes  a large  market-town, 
and  the  circumjacent  villages,  to  the  extent  of  Qj^^uits 
ten  or  fifteen  miles.  To  one  circuit,  two  or  three, 
and  sometimes  four,  preachers  are  appointed,  one  of  whom  is 
styled  the  superintendent ; and  this  is  the  sphere  of  their  labour 
for  at  least  one  year,  but  generally  not  more  than  two  years. 
Once  a quarter,  the  preachers  meet  all  the  classes,  and  speak 
personally  to  each  member.  Those  who  have  walked  orderly 
the  preceding  quarter  then  receive  a ticket.  These  tickets  are 
in  some  respects  analogous  to  the  tessercs  of  the  ancients,  and 
answer  all  the  purposes  of  the  commendatory  letters  spoken  of 
by  the  apostle.  Their  chief  use  is  to  prevent  imposture.  Af- 
ter the  visitation  of  the  classes,  a meeting  is  held,  consisting 
of  all  the  preachers,  leaders,  and  stewards  in  the  circuit.  At 
this  meeting,  the  stewards  deliver  their  collections  to  a circuit 
steward,  and  every  thing  relating  to  temporal  matters  is  pub- 
licly settled.  At  this  meeting  the  candidates  for  the  ministry 
are  proposed,  and  the  stewards,  after  officiating  a definite  pe- 
riod, are  changed.  It  is  superior  to  a leader’s  meeting,  and 
is  called  a quarterly  meeting. 

A number  of  these  circuits,  from  five  to  ten,  more  or  fewer, 
according  to  their  extent,  form  a district,  the  preachers  of  which 
meet  annually.  Every  district  has  a chairman,  who  fixes  the 
time  of  meeting.  These  assemblies  have  authority,  1.  To  try 
and  suspend  preachers  wffio  are  found  immoral,  erroneous  in 
doctrine,  or  deficient  in  abilities  ; 2.  To  decide  concerning  the 
building  of  chapels ; 3.  To  examine  the  demands  from  the  cir- 
cuits respecting  the  support  of  the  preachers,  and  of  their  fa- 
milies ; and,  4.  To  elect  a representative  to  attend  and  form  a 
committee,  four  days  before  the  meeting  of  the  conference,  in 
order  to  prepare  a draught  of  the  stations  for  the  ensuing  year. 
The  judgment  of  this  meeting  is  conclusive  until  conference, 
to  which  an  appeal  is  allowed  in  all  cases. 

* Nightingale’s  All  Religions. 


40 


470 


PROTESTANT  COMMUNITIES. 


The  conference,  strictly  speaking,  consists  only  of  a hundred 
of  the  senior  travelling  preachers,  in  consequence  of  a deed  of 
Conference  executed  by  Mr.  Wesley,  and  enrolled 

in  chancery.  But,  generally  speaking,  the  con- 
ference is  composed  of  the  preachers  elected  at  the  preceding 
district-meetings  as  representatives ; of  the  other  superinten- 
dents of  the  districts;  and  of  every  preacher  who  chooses  to 
attend;  all  o-f  them  (except  the  probationers)  having  an  equal 
right  to  vote,  &c.  whether  they  belong  to  the  hundred  or  not. 
At  the  conference,  every  preacher’s  character  undergoes  the 
strictest  scrutiny ; and  if  any  charge  be  proved  against  him, 
he  is  punished  accordingly.  The  preachers  are  also  station- 
ed, the  proceedings  of  the  subordinate  meetings  reviewed,  and 
the  state  of  the  connexion  at  large  is  considered.  It  is  the 
supreme  court  of  the  Methodists,  over  which  there  is  no  con- 
trol, and  from  whose  decisions  there  is  no  appeal.  The  con- 
ference is  held  in  London,  at  Leeds,  Bristol,  Manchester,  and 
Liverpool,  in  rotation. 

Class  Meetings  are  each  composed  of  from  twelve  to  twenty 
persons,  one  of  whom  is  styled  the  leader.  When  they  assem- 
ble, which  is  once  a week,  the  leader  gives  out  a 
Class  Meet-  verses  of  a hymn,  which  they  join  in  singing. 

He  then  makes  a short  prayer ; after  which  he 
converses  with  each  member  respecting  Christian  experience, 
gives  suitable  advice  to  all,  and  concludes  by  singing  and 
praying. 

Band  Meetings  consist  of  about  four  or  five  members,  who 
are  nearly  of  the  same  age,  in  nearly  similar  circumstances. 
Band  Meet  same  sex,  who  meet  together  once  a 

' week,  in  order  to  speak  their  minds  more  freely 
than  it  would  be  agreeable  to  do  in  a promis- 
cuous assembly  of  members,  such  as  a class  meeting.  The 
meeting  is  conducted  in  nearly  the  same  manner  as  a class 
meeting.  At  stated  periods,  those  who  meet  in  these  private 
bands,  meet  all  together,  farming  a public  or  select  band,  when, 
after  singing  and  prayer,  any  of  the  members  are  at  liberty  to 
rise  and  speak  their  experience.  After  a few  of  them  have 
spoken,  the  meeting,  as  usual,  is  concluded  by  singing  and 
prayer. 

Watch-nights  are  rather  similar  to  the  vigils  of  the  ancients, 
which  they  kept  on  the  evenings  preceding  the  grand  festivals. 

Watch  nights  ^ quarter.  On  these  occa- 

' sions,  three  or  four  of  the  preachers  officiate,  and 
a great  concourse  of  people  attend.  The  service  commences 
between  eiMit  and  nine  at  nig-ht.  After  one  of  the  ministers 


METHODISTS. 


471 


has  preached,  the  rest  pray  and  exhort,  giving  out  at  intervals 
suitable  hymns,  which  the  congregation  join  in  singing  till  a 
few  minutes  after  twelve  o’clock,  when  they  conclude. 

Love  feasts  are  also  held  quarterly.  No  persons  are  admit- 
ted who  cannot  produce  a ticket  to  show  that  they  are  mem- 
bers, or  a note  of  admittance  from  the  superin-  Feasts 

tendent.  However,  any  serious  person,  who  has 
never  been  present  at  one  of  these  meetings,  may  be  supplied 
with  a note  for  once,  but  not  oftener,  unless  he  becomes  a 
member.  The  meeting  begins  with  singing  and  prayer. 
Afterwards,  small  pieces  of  bread,  or  plain  cake,  and  some 
water,  are  distributed;  and  all  present  eat  and  drink  to- 
gether, in  token  of  their  Christian  love  to  each  other. 
Then,  if  any  persons  have  any  thing  particular  to  say  con- 
cerning their  present  Christian  experience,  or  the  manner 
in  which  they  were  first  brought  to  the  knowledge  of  the  truth, 
they  are  permitted  to  speak  ; when  a few  of  them  have  spoken, 
a collection  is  made  for  the  poor,  and  the  meeting  is  concluded 
with  singing  and  prayer.  This  institution  has  no  relation  to 
the  Lord’s  Supper.  The  elements  of  the  Lord’s  Supper  are 
bread  and  wine ; but  at  the  love  feasts,  bread  and  water  only 
are  used.  The  Methodists  consider  the  former  as  a positive 
institution,  which  they  are  bound  to  observe  as  Christians ; 
the  latter  as  merely  prudential.  They  have  also  numerous 
'prayer-meetmgs,  at  which  it  frequently  happens  that  some  one 
will  give  an  exhortation  to  the  people. 

The  New  Methodist  Connexion,  among  the  followers  of 
Mr.  Wesley,  separated  from  the  original  Methodists  in  1797. 
The  grounds  of  this  separation  they  declare  to 
be  church- governmerit,  and  not  doctrines,  as  af-  Method- 
firmed  by  some  of  their  opponents.  They  object 
to  the  old  Methodists  for  having  formed  a hierarchy,  or 
priestly  corporation,  and  say  that,  in  so  doing,  they  have 
robbed  the  people  of  those  privileges  which,  as  members 
of  a Christian  church,  they  are  entitled  to  by  reason  and 
scripture.  The  New  Methodists  have  attempted  to  establish 
every  part  of  their  church-government  on  popular  princi- 
ples, and  profess  to  have  united,  as  much  as  possible,  the 
ministers  and  the  people  in  every  department  of  it.  This  is 
quite  contrary  to  the  original  government  of  the  Methodists, 
which,  in  the  most  important  cases,  is  confined  only  to  the 
ministers.  This,  indeed,  appears  most  plainly,  when  their 
conference,  or  Yearly  Meeting,  is  considered;  for  in  this 
meeting  no  person,  who  is  not  a travelling  preacher,  has  ever 
been  suffered  to  enter  as  a member  of  it ; and,  indeed,  this  is 


472 


PROTESTANT  COMMUNITIES. 


the  point  to  which  the  preachers  have  always  steadfastly  ad- 
hered with  the  utmost  firmness  and  resolution,  and  on  which 
the  division  at  present  entirely  rests.  They  are  also  upbraid- 
ed by  the  New  Methodists,  for  having  abused  the  power  they 
have  assumed  ; a great  many  of  these  abuses  the  New  Method- 
ists have  formally  protested  against,  which  are  enumerated 
in  various  publications,  and  particularly  in  the  Preface  to  the 
Life  of  one  of  their  deceased  friends,  Mr.  Alexander  Kilham. 
Hence  these  New  Methodists  have  been  sometimes  denomi- 
nated Kilhamites. 

These  are  a disoAvned  branch  of  the  Wesleyan  Methodists, 
originating  in  Staffordshire,  England,  under  Flugh  Bourne. 

. . Their  first  camp-meeting  was  held.  May  31,  1807. 
MetliSists^  or  commenced  at  six  o’clock  in  the  morning  and 
Ranters.  ’ continued  till  eight  in  the  evening.  These  camp- 
meetings  being  disapproved  of  by  the  old  Con- 
nexion, a separation  took  place,  Avhen  H.  and  J.  Bourne  en- 
larged their  views,  and  the  cause  spread  in  every  direction. 
Societies  were  established  at  Boylstone,  Tpdeley,  and  Hal- 
lington,  in  Derbyshire.  A general  meeting  was  held  at 
Tunstall,  Feb.  13,  1812,  and  a preparatory  meeting  at  Not- 
tingham, Aug.  18,  1819,  when  arrangements  were  made  for 
annual  meetings ; quarterly  meetings  have  been  held  in  March, 
June,  September,  and  December,  under  which  “the  work 
mightily  enlarged.”  Missionary  exertions,  which  had  been 
declining,  were  revived  at  Belper  “ very  powerfully,”  while 
“ the  praying  people,  in  returning  home,  were  accustomed  to 
sing  through  the  streets  of  Belper!”  It  is  added,  that  “this 
circumstance  procured  them  the  name  of  Ranters,  and  the 
name  of  Ranter,  which  first  arose  on  this  occasion,  afterwards 
spread  very  extensively.”  The  work,  we  are  told,  then  spread 
to  Derby  and  Nottingham,  whence  circuits  Avere  established, 
one  circuit  haAung  been  hitherto  sufficient  for  the  connexion. 
The  camp-meetings  also  had  declined,  but  were  thus  revived. 

“ The  declining  state  of  the  camp-meetings  Avas  severely 
felt  in  the  circuit,  and  caused  considerable  anxiety  ; but  as 
much  prayer  and  supplication  AAms  made  to  Almighty  God, 
he,  in  the  year  1816,  pointed  out  both  the  eAul  and  the  remedy 
by  the  following  means : H.  Bourne  had  put  into  his  hand, 
' The  Narrative  of  a Mission  to  Nova  Scotia,  NeAv  Bruns- 
Avick,’  &c.,  by  J.  Marsden,  Methodist  Missionary.”  The  au- 
thor, during  his  mission,  visited  Noav  York,  and  attended 
several  of  the  American  camp-meetings.  These  meetings 
continue  day  and  night,  for  several  days  together.  HeshoAA'S 
that  they  have  sometimes  four,  and  sometimes  fiA^e  preachings. 


METHODISTS. 


473 


in  the  course  of  twenty-four  hours ; and  the  intermediate  time 
is  filled  up  with  services  carried  on  by  praying  companies. 
He  says,  “ During  my  continuance  in  this  city,  I had  an  op- 
portunity of  attending  several  camp-meetings,  and  as  the  na- 
ture of  these  stupendous  means  of  grace  is  not  distinctly 
known,  I will  spend  a few  moments  in  making  my  readers 
acquainted  with  them. 

“ The  tents  are  generally  pitched  in  the  form  of  a crescent, 
in  the  centre  of  which  is  an  elevated  stand  for  the  preachers, 
round  which,  in  all  directions,  are  placed  rows  of  planks  for 
the  people  to  sit  upon,  while  they  hear  the  word.  Among  the 
trees,  which  spread  their  tops  over  this  forest-church,  are  hung 
the  lamps,  which  burn  all  night,  and  give  light  to  the  various 
exercises  of  religion  which  occupy  the  solemn  midnight  hours. 
As  it  was  nearly  eleven  o’clock  at  night  when  I first  arrived 
on  the  borders  of  a camp,  I left  the  boat  at  the  edge  of  the 
wood,  one  mile  from  the  scene,  though  the  sound  of  praise 
from  such  a multitude,  and  at  such  an  hour,  in  the  midst  of  a 
solitary  wilderness,  is  difficult  to  describe;  but  when  I opened 
upon  the  camp-ground,  my  curiosity  was  converted  into  aston- 
ishment, to  behold  the  pendant  lamps  among  the  trees — the 
tents  half  encircling  a large  space — four  thousand  people  in 
the  centre  of  this,  listening  with  profound  attention  to  a 
preacher,  whose  stentorian  voice  and  animated  manner  carried 
the  vibration  of  each  w^ord  to  a great  distance  through  the 
now  deeply-umbrageous  w'ood  ; where,  save  the  twdnkling 
lamps  of  the  camp,  brooding  darkness  spread  a tenfold  gloom  ; 
— all  excited  my  astonishment,  and  forcibly  brought  before  my 
view  the  Hebrew's  in  the  wilderness. 

“ The  meetings  generally  begin  on  Monday  morning,  and 
on  the  Friday  morning  following  break  up.  The  daily  ex- 
ercises are  carried  forw'ard  in  the  following  manner : In  the 
morning  at  five  o’clock,  the  horn  sounds  through  the  camp, 
either  for  public  preaching  or  prayer;  this,  with  smaller  exer- 
cises, or  a little  intermission,  brings  on  the  breakfast  hour, 
eight  o’clock.  At  ten,  the  horn  sounds  for  public  preaching; 
after  which,  until  noon,  the  interv^al  is  filled  up  wuth  little 
groups  of  praying  persons,  who  scatter  themselves  up  and 
down  the  camp,  both  in  the  tents  and  under  the  trees.  As 
these  smaller  exercises  are  productive  of  much  good,  a pow'er- 
ful  spirit  of  prayer  and  exhortation  is  often  poured  forth.  I 
have  not  unfrequently  seen  three  or  four  persons  lying  on  the 
ground,  crying  for  mercy,  or  motionless,  without  any  appa- 
rent signs  of  life,  except  pulsation.  After  dinner,  the  horn 
sounds  at  two  o’clock  ; this  is  for  preaching.  I should  have 
40* 


474 


PROTESTANT  COMMUNITIES. 


observed,  that  a female  or  two  is  generally  left  in  each  tent, 
to  prepare  the  proper  materials  for  dinner,  which  is  always 
cold  meats,  pies,  tarts,  tea,  &c.  (the  use  of  ardent  spirits  being 
forbidden,)  and  a fire  is  kept  burning  in  different  parts  of  the 
camp,  where  the  water  is  boiled.  After  the  afternoon  preach- 
ing, things  take  nearly  the  same  course  as  in  the  morning, 
only  the  praying  groups  are  upon  a larger  scale,  and  more 
scope  is  given  to  animated  exhortations  and  loud  prayers. 
Some  who  exercise  on  these  occasions  soon  lose  their  voices, 
and,  at  the  end  of  a camp-meeting,  many,  both  preachers  and 
people,  can  only  speak  in  a whisper.  At  six  o’clock  in  the 
evening  the  horn  summons  to  preaching,  after  which,  though 
in  no  regulated  form,  all  the  above  means  continue  until  morn- 
ing ; so  that,  go  to  whatever  part  of  the  camp  you  please, 
some  are  engaged  in  them  : yea,  and  during  whatever  part  of 
the  night  you  awake,  the  wilderness  is  vocal  with  praise ! 

“At  this  camp-meeting,  perhaps,  not  less  than  one  hundred 
persons  were  awaked  and  converted  to  God.  I have  heard 
many  say,  that  they  never  heard  such  praying,  exhorting,  and 
preaching  any  where  else;  and  those  who  engage  feel  such  a 
divine  afflatus,  that  they  are  carried  along  as  by  the  force  of  a 
delightful  torrent;  indeed,  this  has  been  so  much  the  case 
with  myself,  the  several  times  I preached  and  exhorted  at  these 
meetings,  that  I was  sensible  of  nothing  but  a constraining  in- 
fluence, transporting  me  beyond  myself,  carrying  me  along 
with  a freedom  and  fulness,  both  of  emotion  and  language, 
quite  unusual,  and  yet  I had  no  very  friendly  views  of  camp- 
meetings  until  I attended  them  ; however,  I am  now  satisfied 
that  they  are  the  right-hand  of  Methodism  in  the  United 
States,  and  one  main  cause  why  the  societies  have  doubled  and 
trebled  there  within  these  few  years.” 

The  caihp-meetings  of  the  Ranters  were  first  suggested,  and 
then  revived,  by  the  camp-meetings  held  throughout  several 
parts  of  the  United  States  of  America.’*' 

Methodism  was  introduced  into  the  United  States  about  the 
year  1766,  at  which  time  a few  Methodists  came  from  Ireland 
. . and  established  themselves  in  New  York. 

the^Unite^  Preachers  were  sent  over  in  successive  years  by 
States.  Mr.  Wesley,  and  in  1773  the  first  regular  con- 

ference was  held  in  Philadelphia.  In  1784  the 
Methodists  in  America  become  independent  of  those  in  Eng- 
land. At  this  time  Mr.  Wesley  solemnly  consecrated  Thomas 
Coke  as  bishop ; and  having  delivered  to  him  letters  of  epis- 


* Evans’.s  Sketche.';. 


METHODISTS. 


475 


copal  orders,  commissioned  and  directed  him  to  set  apart 
Fraocis  Asbury,  then  general  assistant  of  th.e  Methodist  So- 
ciety in  America,  for  the  same  episcopal  office ; he,  the  said 
Francis  Asbury,  being  first  ordained  deacon  and  elder.  In 
consequence  of  which  the  said  Francis  Asbury  was  solemnly 
set  apart  for  the  said  episcopal  office  by  prayer,  and  the  impo- 
sition of  the  hands  of  the  said  Thomas  Coke,  other  regularly 
ordained  ministers  assisting  in  the  sacred  ceremony.  At 
which  time  the  General  Conference,  held  at  Baltimore,  did 
unanimously  receive  the  said  Thomas  Coke  and  Francis 
Asbury,  as  their  bishops,  being  fully  satisfied  of  the  validity 
of  their  episcopal  ordination. 

The  Annual  Conferences  of  the  Methodists  in  the  United 
States  are  twenty -two  in  number.  These  assemblies  consist 
of  all  the  travelling  preachers  in  full  commu- 
nion, and  no  others.  Without  the  election  of  an  ^ 

annual  conference  no  man  can  be  ordained 
either  deacon  or  elder.  These  bodies,  when  preachers  offer 
themselves  for  admission,  receive  them  first  on  trial,  and  after- 
wards, if  they  choose,  into  full  connexion  and  membership. 
In  other  words,  each  annual  conference  is  a corporation, 
which  perpetuates  itself  by  the  election  of  its  own  members, 
and  into  which  there  can  be  no  admission  in  any  other  way. 
This  body  has  also  the  exclusive  right  of  sitting  in  judgment 
on  the  character  and  conduct  of  its  members.  No  itinerant 
preacher  can  be  permanently  censured  or  silenced,  except 
by  the  conference  to  which  he  belongs  ; and  from  their  de- 
cision he  can  make  no  appeal,  except  to  the  general  conference. 

The  bishops,  of  whom  there  are  at  present  six,  are  elected 
by  the  general  conference,  and  are  ordained  “ by  the  laying  on 
of  the  hands  of  three  bishops,  or  at  least  of  one  , 
bishop  and  two  elders.”  To  them  it  belongs  to  ^ 

ordain  elders  and  deacons  ; to  preside  in  the  conferences,  an- 
nual and  general ; to  appoint  the  presiding  elders,  giving  to 
each  his  district,  and  changing  or  removing  them  at  discretion  ; 
to  assign  to  every  preacher  the  circuit  or  station  in  which  he 
shall  labour,  for  a term  not  exceeding  two  years  in  succession  ; 
to  change,  receive,  or  suspend  preachers,  pro  tempore,  in  the 
intervals  of  the  conferences,  as  necessity  may  require,  and  the 
rules  of  discipline  dictate;  and,  finally,  to  travel  at  large 
among  the  people,  and  “ oversee  the  spiritual  and  temporal  con- 
cerns of  the  Church.”  Presiding  elders  are  assistant  bishops, 
having  each  the  special  charge  of  a particular  district ; and 
each  within  his  own  district  is,  as  it  were,  the  bishop’s  vice- 
gerent. 


476 


PROTESTANT  COMMUNITIES, 


It  belongs  to  the  travelling  preachers  to  appoint  all  the  class 
leaders  within  the  circuit  or  station  to  which  he  is  sent;  and 
Travellino-  remove  them  at  pleasure.  He  also  ap- 

Preachers.  points  the  receivers  of  the  quarterly  collections, 
nominates  the  steward,  and  such  exhorters  as  he 
thinks  qualified.  When  a member  is  accused,  the  preacher 
in  charge  selects  a committee,  before  whom  the  trial  as  to 
facts  must  proceed.  If  that  committee,  in  which,  of  course, 
the  preacher  presides,  finds  the  accused  guilty,  the  appeal 
is  not  to  the  “ society,”  the  whole  body  of  his  brethren  and 
equals,  but  to  what  is  called  the  quarterly  conference,  con- 
sisting of  all  the  travelling  and  local  preachers,  stewards,  and 
class  leaders,  of  the  circuit.  If  the  committee  before  whom 
the  accused  is  tried  in  the  first  instance,  finds  him  not  guilty 
of  the  charge,  he  is  not  therefore  acquitted;  the  preacher 
may  send  the  whole  matter  up  to  the  quarterly  conference,  and 
from  that  body  the  accused,  if  then  condemned,  has  no  appeal. 

The  privileges  and  prerogatives  of  local  preachers  are  of 
an  inferior  character.  The  local  preachers  in  each  district 
are  assembled  annually  by  the  presiding  elder, 
^Local  Preach-  'w^at  is  called  the  district  conference.  This 
body  has  power  to  license  as  preachers  such 
persons  as  have  been  recommended  by  the  quarterly  conference; 
to  recommend  whom  they  choose  to  the  annual  conferences 
for  ordination  as  deacons  or  elders  “ in  the  local  connexion,” 
or  for  admission  on  trial  in  the  “travelling  connexion;”  and 
by  them,  local  preachers,  when  accused,  are  to  be  tried  as  tra- 
velling preachers  are  tried  by  the  annual  conference,  with  the 
same  right  of  appeal. 


SEC.  X. QUAKERS, 


The  Quakers  owe  their  origin  to  George  Fox,  who  was 
born  in  Leicestershire  about  the  year  1624.  It  is  reported  of 
him,  that  in  his  youth  he  was  of  a particularly 
^ * melancholy  temper,  and  loved  to  be  by  himself. 
At  an  early  age  he  became  apprentice  to  a shoemaker.  While 
in  this  situation,  he  devoted  himself  with  great  diligence  to  the 
perusal  of  the  scriptures,  and,  as  opportunity  presented,  was 
wont  to  exhort  his  fellow  shoemakers,  from  whom,  however 
he  received  no  great  encouragement.  As  he  was  one  day 
walking  alone  in  the  fields,  reflecting  according  to  custom  on 
the  disorderly  lives  of  men,  and  considering  of  the  properest 
means  to  reform  them,  for  the  glory  of  God,  and  their  own 
temporal  and  eternal  happiness ; he  thought  he  heard  a voice 


QUAKERS, 


477 


from  heaven,  or  rather  he  felt  one  of  those  sudden  impulses, 
which  the  Quakers  take  for  special  motions  from  the  Holy 
Ghost.  This  pretended  voice,  or  impulse  of  the  Spirit  of 
God,  set  before  his  eyes  a lively  representation  of  the  corrupt 
and  abandoned  lives  of  men,  from  their  cradle  to  extreme  old 
age,  at  which  time  nothing  is  left  to  return  to  God,  but  weak 
and  decayed  senses,  and  a second  childhood ; exhorting  him  at 
the  same  time  to  retirement  and  an  absolute  separation  from 
the  general  corruption  of  the  world.  This  is  the  true  epoch 
of  Fox’s  vocation:  after  this  call  from  heaven,  he  lived  in  a 
closer  retreat  than  before  ; he  searched  narrowly  into  the  state 
of  his  conscience  j retrenched  whatever  he  found  superfluous, 
and  followed  his  trade  no  further  than  was  necessary  for  his 
subsistence.  He  went  about  preaching  from  place  to  place, 
and  boldly  entered  into  disputes  with  divines  and  ministers, 
trusting  solely  to  and  being  guided  only  by  that  pretended 
divine  voice,  which  interiorly  speaks  to  the  heart,  and  draios 
men  as  it  pleases.  This  caused  Fox  to  be  looked  upon  as  a se- 
ditious person  ; on  which  account  he  was  seized  at  Nottingham, 
in  1649,  and  imprisoned.  This  first  imprisonment  occurred 
when  he  was  twenty-five  years  of  age.  On  being  released  from 
Nottingham  jail,  he  preached  in  other  places,  where  he  was 
roughly  handled  by  the  mob  for  his  extravagant  behaviour, 
and  the  boldness  with  which  he  interrupted  the  ministers  in 
their  sermons.  At  Derby,  he  was  shut  up  for  six  months  in 
a house  of  correction ; and  when  he  came  out  of  it,  in 
order  to  be  examined  by  Jeremy  Bennet,  a justice  of  the 
peace,  the  name  of  Quakers  was  given  to  him  and  his  dis- 
ciples, because,  in  his  answers  and  public  exhortations,  he 
often  said,  quaking  and  trembling  were  necessary  dispositions 
to  hear  the  word  of  God  with  profit. 

Nottingham  and  Derby  were  not  the  only  places  in  which 
Fox  was  punished  on  account  of  his  fanatical  sallies;  his  want 
of  good  breeding  ; his  theeing  and  thouing  ; his  pretending  to 
give  admonitions  from  heaven  ; and  other  insufferable  abuses 
committed  by  him ; he  had  been  cast  into  prison,  and  whipped 
in  those  towns ; at  other  places  he  was  put  in  the  pillory,  and 
underwent  some  punishments  equally  ignominious  ; he  was 
often  stoned  or  beaten  almost  to  death : but  he  endured  all  those 
affronts  according  to  the  literal  sense  of  the  gospel-precept ; 
he  desired  the  judges  to  order  a second  execution  of  the  sen- 
tence pronounced  against  him ; he  presented  his  cheek  and 
his  back  to  those  who  had  struck  or  whipped  him ; and  in 
the  midst  of  these  temporal  afflictions  he  rejoiced,  and  was 
comforted  by  the  daily  increase  of  the  number  of  his  adherents. 


478 


PROTESTANT  COMMUNITIES. 


Cromwell  was  soon  acquainted  with  Fox’s  reputation, 
and  the  progress  of  his  sect : at  first  he  despised  them  and 
their  principles,  not  thinking  a body  of  men,  who  preached 
and  practised  literally  evangelical  patience,  who  presented 
themselves  to  be  beaten  and  abused,  and  who  gloried  in  suf- 
fering for  the  love  of  God,  could  be  of  any  use  to  him  in  the 
government  of  the  state:  but  upon  consideration,  and  per- 
ceiving how  quickly  that  sect  spread  itself  throughout  the 
whole  kingdom,  his  contempt  turned  to  wonder.  He  employed 
the  most  pressing  solicitations,  he  offered  large  sums  of  money 
to  win  over  those  enthusiasts  to  his  interest,  but  without  any 
success  ; they  were  above  corruption,  and  behaved  like  worthy 
disciples  of  the  gospel;  and  forced  that  tyrant  to  praise  this 
new  species  of  men,  whom  he  could  not  engage  to  his  party 
by  either  gifts  or  favours,  which  means  he  had  tried  upon  all 
other  sects  without  ever  missing  his  aim. 

The  Quakers  flattered  themselves  with  the  hope  of  enjoying 
some  quiet  at  the  restoration  of  Charles  II.,  but  refusing  to 
take  the  oath  of  allegiance  to  that  monarch,  because  in  their 
opinion  all  oaths  are  forbidden,  a grievous  persecution  was 
raised  against  them.  While  suffering  these  persecutions,  they 
were  considerably  .strengthened  by  the  accession  to  their  fra- 
ternity of  the  well  known  William  Penn  ; who,  on  account  of 
his  talents  and  ample  fortune,  soon  acquired  no  small  influ- 
ence and  reputation  among  them.  About  the  same  time  also, 
the  persecution  against  them  abating,  they  employed  them- 
selves in  reducing  their  views  to  a more  regular  system,  and 
in  adopting  rules  according  to  which  they  were  to  govern 
themselves.  These  we  shall  briefly  notice. 

Both  sexes  have  general  meetings,  which  may  be  called 
classes,  colloquies,  and  synods.  In  those  assemblies,  which 
General  either  provincial,  and  held  every  three 

Meetiiio-s.  months,  or  general,  and  called  together  every 
year,  censures  are  pronounced,  ecclesiastical 
affairs  reviewed,  books  examined,  and  the  most  material  oc- 
currences registered  in  their  records.  In  England  the 
Quakers’  general  meeting  is  fixed  to  the  third  day  after 
Pentecost ; not  out  of  superstition,  they  say,  as  if  they  expected 
their  deputies  should  be  more  particularly  inspired  at  a time 
when  the  commemoration  of  the  Holy  Ghost’s  coming  down 
upon  the  Apostles  is  celebrated,  but  solely  out  of  a principle 
of  regularity  in  meeting  on  a fixed  day,  and  at  a convenient 
season ; and  it  is  notorious,  that  the  Quakers  keep  no  holy- 
days,  and  solemnize  no  festival.  The  Holy  Ghost,  the  spirit 
xoiihin,  neither  knows  nor  admits  any  such  distinctions.  De- 


QUAKERS. 


479 


puties  from  all  the  Quakers  dispersed  through  the  whole  world, 
meet  at  these  assemblies ; in  which  there  is  a secretary  to 
register,  or  propose  the  matters  to  be  debated,  or  copy  out  the 
decisions;  but  the  Holy  Ghost  is  the  invisible  president;  and 
they  do  not  admit  of  a visible  one. 

Their  outward  exercises  of  devotions  consist  in  a profound 
contemplation,  whilst  some  one  of  them,  man  or  woman,  rises 
up  either  with  a sedate  and  composed  motion,  or  in 
a kind  of  transport,  as  if  actuated  by  an  irresistible  ^ 

power,  and  often  with  sighs,  groans,  and  tears. 

This  variety  of  behaviour  is  caused,  as  they  pretend,  by  the  im- 
pression of  the  spirit,  which  often  dictates  to  the  man  or  woman 
preacher,  sermons  two  or  three  hours  long,  after  a deep  and 
sullen  silence  of  an  equal  duration  has  stupified  those  enthu- 
siasts. This  spiritual  lethargy,  if  we  believe  the  Quakers, 
makes  them  enter  into  a serious  consideration  of  the  state  of 
their  own  souls,  into  a deep  meditation,  by  means  of  w^hich 
the  spirit  prepares  to  itself  hidden  ways  to  penetrate  into  the 
hearts  of  the  faithful ; then  it  breaks  forth  in  sermons  and 
exhortations,  or  in  prayer  or  psalmody:  during  which,  those 
who  are  not  inspired  to  speak,  remain  in  a state  of  recol- 
lection, examine  themselves,  sigh  and  groan,  and  make  a 
suitable  application  of  what  they  hear  to  the  circumstances  in 
which  they  find  their  own  souls.  From  that  inward  conflict 
of  the  spirit  against  the  flesh  ; from  the  devil’s  furious  assaults 
to  keep  the  mastery,  proceed  sometimes  those  bodily  motions, 
those  shakings  and  tremblings,  with  which  the  faithful  are 
seized,  and  wdiich  are  now  and  then  so  universal,  that,  as  Croesius 
relates  it,  the  w^hole  assembly-room  has  seemed  to  be  agitated 
by  an  earthquake.  It  has  likewise  happened  more  than  once, 
that  the  meeting  w'as  concluded  without  any  sermon,  exhor- 
tation, or  public  prayer  ; but  the  inward  devotion  was  so  much 
less  interrupted. 

Meditation,  prayer,  recollection,  contemplation,  and  reading 
the  Bible,  are  the  chief  devotions  w^hich  the  Quakers  use  at 
home;  they  are  longer  or  shorter,  more  or  less 
frequent,  and  alternately  diversified  as  the  spirit  yoflons^^&c 
moves.  Their  children  are  brought  up  to  those  ’ 

exercises  from  their  infancy,  have  a very  plain  and  modest 
education,  without  any  ornaments,  fine  clothes,  what  is  called 
a genteel  behaviour,  or  endeavouring  to  please  other  men. 
The  Quakers’  dress  is  brown,  or  of  some  plain  dark  colour, 
somewhat  like  a waistcoat,  without  plaits  on  the  sides,  wuthout 
buttons  on  the  pockets  or  sleeves,  their  hats  broad-brimmed 
and  horizontal ; all  the  politeness  they  aim  at  is  an  open  frank 


480 


PROTESTANT  COMMUNITIES. 


access,  and  natural  easy  conversation.  They  know  not,  says 
the  author  of  the  philosophical  letters,  how  to  draw  one  leo- 
behind  the  other,  or  to  carry  in  their  hands  what  is  made  to 
cover  their  heads. 

They  keep  no  festivals ; hut  as  every  thing  is  done  by  them 
according  to  the  motion  of  the  spirit,  they  may  meet  on  any 
Timeofwor-  ’ in  England  and  Holland  they  meet  regu- 
ship.  larly  every  Sunday  ; they  neither  pray  nor  speak, 

either  in  public  or  private,  with  a loud  voice,  but 
when  the  spirit  loithin  bids  them.  If  this  spirit  do  not  move 
them,  they  are  only  to  think  at  church,  at  table,  at  going  to 
bed.  In  England  also,  being  obliged  by  reason  of  the  perse- 
cution to  hide  themselves,  and  for  that  end  to  meet  in  small  close 
rooms,  where,  consequently,  it  often  happened,  that  to  prevent 
faintings,  those  of  a weak  constitution  brought  with  them  small 
vinegar,  or  Hungary  water-bottles  to  smell  to,  the  poor  Qua- 
kers lay  under  the  scandalous  imputation  of  inspiring  them- 
selves, and  bringing  down  the  spirit  by  the  strength  of  the  liquor. 

The  Quakers  place  no  great  value  on  the  knowledge  of 
languages  and  learning,  which  although  they  do  not  think  en- 

Estiination  tirely  useless,  yet  they  say,  are  not  necessary  for 
of  knowledge,  the  ministry.  The  spirit  speaks,  and  truly  ac- 
ntles,  honours,  cording  to  their  system,  that  spirit  wants  neither 
philosophy,  Greek,  nor  Hebrew,  to  understand 
the  scripture  and  explain  it  to  the  people ; they  express  a 
great  contempt  of  philosophy  and  divinity,  chiefly  as  taught 
in  the  schools,  and  esteem  them  no  otherwise  than  as  the  in- 
ventions of  Satan. 

They  likewise  reject  all  titles  of  honour,  either  in  the  state 
or  in  the  church,  and  have  no  regard  to  academical  degrees. 
All  these  marks  of  distinction  are  only  apt  to  set  up  so  many 
masters,  which  the  gospel  expressly  forbids,  we  being  all 
equally  brethren  : they  give  the  name  of  hirelings  to  Pro- 
testant clergymen,  on  account  of  the  income  they  receive 
from  the  lands  they  possess,  from  tithes,  salaries,  or  pensions. 
And  according  to  their  system,  it  is  evident  they  cannot  ap- 
prove of  a limitation  in  the  number  of  ministers,  nor  of  that 
function  being  appropriated  to  a particular  order  of  men,  since 
the  spirit  within  is  not  and  cannot  be  confined.  Moreover, 
they  think  the  number  of  pastors  is  too  small  to  comply  with 
all  the  duties  required  of  them;  and  that  there  ought  to  be 
missionaries,  who  might,  as  amongst  Catholics,  labour  without 
intermission  for  the  propagation  of  the  faith ; and  are  of 
opinion,  that  the  present  behaviour  of  other  Protestants  in  that 
particular,  paves  the  way  for  antichrist. 


Quaker  Marriage,  p.  483, 


QUAKERS. 


481 


Duties,  taxes,  great  salaries,  and  profits,  all  other  means 
employed  in  civil  societies,  to  engage  men  to  do  their  duty, 
and  become  useful  members  of  the  commonwealth,  by  the 
hope  of  considerable  gains,  seem  odious  and  dangerous  to 
the  duakers,  as  becoming  only  hirelings  and  slaves  to  avarice, 
not  good  citizens,  or  Christians,  who  ought  to  have  their  duty 
at  heart. 

Amongst  the  duakers  the  sjpirit  is  free,  and  does  not  submit 
to  synods,  nor  to  wordly  learning,  wisdom,  or  customs:  this  is 
one  of  the  chief  and  most  essential  articles  of  ]y[otion  of 
their  religion.  All  the  members  of  the  church  Spirit, 
may  and  ought  to  concur  to  the  general  good  of 
the  body ; all  may  have  the  same  helps  from  the  Holy  Ghost, 
and  feel  the  same  impressions  of  his  power ; all  are  animated 
and  fed,  like  our  bodily  members,  by  the  same  efficacy  and  in 
the  same  manner;  all  by  consequence  ought  to  give  a helping 
hand  to  the  edification  of  the  mystical  body,  as  natural  mem- 
bers contribute  to  the  welfare  of  human  bodies.  This  they 
apply  to  the  evangelical  ministry ; the  spirit,  say  the 
duakers,  notifies  by  its  impulse  what  is  wanting  to  the 
church,  and  obliges  those  members  upon  whom  he  makes 
that  impulse,  to  give  a speedy  help  to  the  mystical  body.  If 
it  should  happen  that  out  of  laziness,  neglect,  or  distraction, 
the  person  so  moved,  should  not  be  sensible  of  the  impulse,  or 
not  give  a due  attention  to  the  defects  of  which  the  members 
of  the  mystical  body  are  guilty ; then  they  ought  to  rouse 
themselves  with  new  fervour,  and  by  a perfect  recollection, 
make  a trial  of  the  gifts  and  power  of  the  spirit  of  life.  The 
call  to  pastoral  functions  essentially  consists  in  this,  it  requires 
no  pomp,  no  ceremony,  no  improvement  of  the  mind,  no  pre- 
paration, no  examination,  nor  any  of  the  means  used  in 
other  Christian  societies,  to  provide  churches  with  pastors  and 
teachers.  Yet  if  after  this  inward  trial  any  one  be  moved 
and  forcibly  drawn  by  the  spirit  to  engage  in  the  ministry,  the 
ecclesiastical  council  must  not  omit  the  formality  of  examining 
whether  the  person  so  inspired  be  in  reality  fit  for  it,  and 
ought  to  be  admitted  to  that  dignity  ; the  importance  of  which, 
in  regard  to  himself,  and  to  the  whole  church,  is  strongly  re- 
presented to  him,  in  a speech  or  exhortation  made  to  that  end; 
and  in  this  manner,  the  pastors,  and  the  assembly  of  the  faith- 
ful Quakers,  concur  with  the  spirit  to  the  election  of  the  new 
minister,  who  thus  is  called  and  accepted.  This  ceremony  is 
sometimes  accompanied  by  the  letters  of  other  churches  and 
societies  of  Quakers,  recommending  such  or  such  to  that 
office.  When  installed,  they  are  maintained  by  voluntary  con- 


482 


PROTESTANT  COMMUNITIES. 


tributions  only,  without  any  settlement,  contract,  or  previous 
agreement.  Each  Gluaker  contributes  freely  according  to 
his  power,  and  the  minister  is  not  to  accept  of  their  benevo- 
lence, further  than  is  necessary  for  a sober  and  frugal  main- 
tenance: but  if  he  be  reduced  to  poverty  for  want  of  such 
contributions,  it  is  lawful  for  him  to  leave  the  congrega- 
tion which  he  served ; he  may  even,  according  to  their  his- 
torian, shake  the  dust  off  his  feet  against  that  church,  as 
Christ  ordered  his  apostles  to  do  against  those  who  would  not 
receive  them. 

The  Quakers  reject  baptism  and  the  Lord’s  Supper.  The 
truth  is,  they  look  upon  baptism  as  a Jewish  ceremony,  yet 
they  are  willing  that  other  Christian  societies 
should  receive  it  as  a token  of  regeneration,  of 
^ ’ ' initiation,  or  an  introduction  to  Christianity.  But 

they  pretend,  that  in  our  holy  and  all  spiritual  religion,  out- 
ward signs  ought  not  to  prevail  upon  duty,  nor  a wicked  man 
be  esteemed  a Christian  on  account  of  his  being  baptized ; 
whilst,  for  want  of  that  ceremony,  another  man,  who  complies 
with  all  the  Christian  duties,  is  looked  upon  as  a heathen.  The 
true  baptism  of  Christ,  say  they,  is  the  purifying  of  the  soul, 
and  that  only  can  save  men.  Their  belief  concerning  the 
communion  is  also  another  stumbling  block;  and  upon  peru- 
sing their  profession  of  faith  about  that  article,  most  people  are 
apt  to  repeat  the  exclamation  of  Voltaire,  and  to  echo  after 
him,  W hat ^ no  communion  I The  Quaker’s  answer  is,  Wt 
have  no  communion,  but  the  union  of  hearts. 

Marriage  is  contracted  amongst  them  with  as  little  cere- 
mony as  all  their  other  duties  are  performed.  A Dutch  Quaker, 
Marriae  being  reproved  for  the  holy  indifference  which 
he  pretended  to,  in  paying  a homage  due  to 
nature,  gave  this  short  answer.  It  is  enough  that  necessity  re- 
quires it.  Nature  gives  the  same  bent  to  Quakers  as  to  all 
other  sects,  all  other  religions ; but  they  pretend  to  govern  its 
unruly  motions,  and  to  make  it  act  as  being  in  them  perfectly 
regenerate.  Therefore  their  youth  are  christianly  instructed 
in  whatever  concerns  that  honourable  state ; they  are  admo- 
nished that  it  is  of  the  highest  importance,  that  it  requires  a 
serious  and  strict  examination,  and  is  not  to  be  entered  into 
without  a nice  choice,  much  reflection,  and  the  approbation 
and  consent  of  their  parents.  When  after  all  this,  they  per- 
sist in  the  resolution  of  marrying,  they  must  give  notice  of 
their  design  to  the  ecclesiastical  council,  who  make  the  usual 
inquiries.  Whether  they  be  qualified  to  marry  ? and  have  the 
consent  of  their  parents  ? &c.  Informations  are  likewise  taken 


QUAKERS. 


483 


from  those  who  are  present,  to  know  if  no  opposition  be  made 
to  the  marriage  intended,  and  on  the  next  Sunday  following 
they  publish  a kind  of  ban.  These  preliminaries  being  over, 
the  contract  becomes  valid  amongst  the  Quakers  in  this  form  : 
The  bride  and  bridegroom  come  to  the  assembly  accompanied 
by  the  friends  and  relations  whom  they  think  fit  to  invite. 
There,  in  presence  of  the  said  friends  and  relations,  they  are 
desired  to  declare  whether  they  love  one  another,  whether 
they  be  mutually  willing  to  have  each  other,  and  are  resolved 
to  help  and  assist  each  other.  To  these,  and  such  other  ques- 
tions suitable  to  the  occasion,  the  Quakers  give,  with  all 
sincerity,  the  usual  answers:  w’hich,  with  their  mutual  con- 
sent, are  registered  in  a book  kept  for  that  purpose.  The 
contracting  parties  set  their  names  to  it,  as  also  the  friends  and 
relations  as  witnesses ; which  being  done,  the  new  married 
couple  are  dismissed.  The  disorders  usually  committed  at 
weddings,  are,  or  ought  to  be,  wholly  unknown  amongst 
Quakers.  The  body  being,' in  their  system,  the  vessel  and 
garment  of  the  soul,  it  must  be  maintained  and  kept  with  sim- 
plicity and  modesty,  without  superfluity,  or  endeavouring  to 
please  the  senses  at  the  expense  of  the  purity  of  the  soul.  Those 
marriages  of  the  Quakers  were  heretofore  deemed  illegal  in 
England  ; but  they  are  now  tolerated,  and  looked  upon  as  valid 
and  indissoluble  contracts. 

Their  obsequies  are  without  pomp,  without  funeral  orations, 
all  which,  according  to  their  notions,  are  as  opposite  to 
Christian  simplicity,  as  the  foolish  diversions  al-  Funerals 
lowed  by  other  Christians,  at  the  celebration  of 
their  marriages.  Can  any  thing  be  more  extravagant,  they 
say,  than  that  the  friends  and  relations  of  the  deceased  should, 
with  a sorrowful  countenance,  follow  his  corpse,  and  accom- 
pany it  to  the  grave  in  a mourning  dress,  and  then  come 
back  to  the  house  to  drink,  and  sometimes  get  drunk  in  his 
honour  ? What  contrary  proceedings  are  these  ! is  it  not  a 
mere  comical  farce  to  see  their  formal  affected  grief,  seeming, 
in  their  long  black  cloaks,  to  shed  tears  for  the  loss  of  a pa- 
rent or  friend,  of  whose  death  they  are  heartily  glad,  for  the 
sake  of  the  riches  he  has  bequeathed  to  them  ?■  All  those 
abuses  are  avoided  by  the  Quakers.  They  carry  the  dead  to 
their  burying  place,  without  attendance  or  mourning;  and 
content  themselves  with  a serious  meditation  on  the  frailty  of 
human  life,  and  mutually  exhorting  each  other  to  the  practice 
of  virtue,  and  to  a faithful  imitation  of  the  deceased,  if  his  ex- 
ample were  truly  worthy  of  being  followed. 

Our  limits  admit  of  but  a partial  exposition  of  the  faith  of 


484 


PROTESTANT  COMMUNITIES. 


p , the  Quakers.  The  following  are  their  principal 

^ articles  of  belief:— 

Every  one  who  leads  a moral  life,  and  from  the  sincerity  of 
his  heart  complies  with  the  duties  of  natural  religion,  must  be 
deemed  an  essentially  good  Christian.  An  historical  faith  and 
belief  of  some  extraordinary  facts,  which  the  Christians  own 
for  truths,  are  the  only  real  difference  between  a virtuous  pagan 
and  a good  Christian,  and  this  faith  is  not  necessary  to  sal- 
vation. 

Christ  is  the  true  inward  light,  which  enlightens  all  men. 
This  is  performed  by  an  'immediate  inspiration,  and  not  by  the 
outward  doctrine  of  the  gospel,  which  Christ  has  preached  to 
men  as  a rule  of  their  belief  and  practice ; which  outward 
preaching  of  evangelical  truths,  is  not  the  usual  and  ordinary 
method  used  by  God  to  enlighten  mankind ; but  he  sends  to 
each  person  interior  inspirations.  This  interior  light  is  the 
true  gospel,  it  is  to  be  adored  as  being  Christ  himself  and  God 
himself 

Scripture  is  not  the  true  rule,  the  real  guide  of  Christian 
faith  and  moral  doctrine : this  is  a prerogative  belonging  only 
to  the  inward  light,  which  each  has  within  himself,  or  which 
breaks  forth  in  the  assemblies  of  thebrethern  or  f riends.  The 
dead  letter  of  the  sacred  writings,  is  not  of  so  great  authority 
as  the  preaching  of  the  authors  of  them : the  particular  books 
which  make  up  the  scripture,  were  directed  to  private  churches 
or  persons,  and  we  are  not  interested  in  them. 

The  chief  rule  of  our  faith  is  the  inspiration  of  the  Holy 
Ghost,  who  interiorly  teaches  us ; and  the  scripture  is  only  a 
rule  subordinate  to  that  spirit.  An  immediate  inspiration  is 
as  necessary  to  us  as  to  the  apostles ; it  teaches  us  whatever  is 
necessary  to  salvation.  The  promise  which  Christ  made  to  his 
apostles,  to  teach  them  all  truth  by  his  syirit,  and  that  the  Holy 
Ghost  should  always  remain  with  them,  was  not  confined  to 
the  apostles  only,  it  belongs  to  all  the  faithful;  and  it  is  said  of 
them  all,  that  the  unction  shall  teach  them  all  things. 

All  true  ministers  of  Christ  are  as  infallible  in  what  they 
teach,  as  the  prophets  and  apostles  were:  otherwise  the  spirit 
of  Christ  would  not  be  infallible.  All  those  who  are  fdled 
with  the  gifts  of  the  spirit  are  equally  infallible,  without 
which  the  infallibility  of  the  Holy  Ghost  must  be  divided; 
there  is  no  exterior  way  of  teaching,  which  may  help  one  to 
judge  of  the  truth  of  the  doctrine  which  he  preaches.  The 
immediate  inspiration  is  sufficient  to  enable  a minister  to 
preach  without  scripture,  or  any  other  exterior  helps.  Without 
this  particular  inspiration  all  those  who  pretend  to  argue  upon 


Q.UAKERS. 


485 


or  explain  the  words  of  Christ,  are  false  prophets  and  de- 
ceivers. The  church  ought  to  have  no  other  ministers,  hut 
those  who  are  called  by  an  immediate  inspiration,  which  is 
best  proved  by  interior  miracles,  of  which  the  outward  signs 
were  only  a representation  or  figure.  The  Quakers  do  not 
preach  a new  gospel,  and  therefore  need  not  Avork  miracles 
to  prove  their  doctrine : a visible  succession  of  ministers  or- 
dained, or  otherwise  established,  is  likewise  of  no  use. 
Whoever  is  inwardly  called  to  the  ministerial  functions,  is 
sufficiently  qualified  for  that  post ; inward  scanctity  is  as 
essentially  requisite  in  a true  minister,  as  in  a true  member  of 
the  church. 

Women  may  preach  with  as  much  authority  as  men,  and 
be  ministers  of  the  church ; for  in  Christ  there  is  no  dis- 
tinction of  male  and  female,  and  the  prophet  Joel  has  fore- 
told that  Avomen  should  have  the  gift  of  prophecy  as  Avell  as 
men. 

The  scripture  no  Avhere  says,  that  the  Father,  the  Son,  and 
the  Holy  Ghost,  are  three  persons  ; there  are  three  several  ma- 
nifestations : but  three  persons  Avould  in  reality  be  three  gods. 
The  scripture  being  silent  as  to  the  manner  of  the  unity,  and 
of  the  distinction  in  the  Trinity,  it  is  a great  rashness  in  the 
Christian  churches  to  meddle  Avith  deciding  such  intricate 
points.  The  distinction  of  persons  in  the  godhead  is  a spe- 
culative subtlety,  not  calculated  to  mend  our  lives,  and  very 
prejudicial  to  Christian  peace  and  charity.  To  draAv  up  an 
exact  profession  of  faith,  it  is  necessary  to  adhere  closely  to 
the  expressions  used  in  scripture. 

The  true  Christ  is  he,  Avho  existed  before  he  AA^as  mani- 
fested in  the  flesh,  and  who  has  never  been  seen  Avith  the  eyes 
of  the  flesh.  Jesus  Christ,  as  God,  has  a heavenly  humanity,  of 
Avhich  the  earthly  one  is  but  the  outAA^ard  garment,  the  type  or 
figure.  Jesus  Christ,  the  Word  and  Son  of  God,  did  not  per- 
sonally unite  himself  to  our  human  nature,  he  only  took  it  as 
a suit  of  clothes,  Avhich  he  Avas  to  put  on  for  a Avhile.  This 
human  nature  AA^as  inspired,  as  other  men,  but  in  a superior 
and  more  particular  degree.  Christ  could  not  be  united  to  a 
corrupt  nature ; his  interior  birth  Avithin  men,  is  a greater 
mystery  than  his  outAvard  nativity.  The  faith  in  and  the 
knoAvledge  of  Christ,  according  to  the  flesh,  and  of  his  mys- 
teries, Avere  but  the  first  elements  fit  for  the  infancy  of  Christ- 
ianity, Avhich  being  over,  those  rudiments  become  useless ; \\^e 
noAV  have  learned  to  be  in  Christ,  to  become  neAv  breatures, 
to  let  old  things  pass  aAvay  in  order  to  make  room  for  the  new. 

The  expiation  of  our  sins  has  not  been  merited  by  the  out- 

41^ 


48G 


PROTESTANT  COMMUNITIES. 


ward  spilling  of  Christ’s  blood,  which  was  not  more  precious 
than  that  of  any  other  saint : neither  has  the  church  been  re- 
deemed by  it,  but  by  an  inward  and  spiritual  blood,  which  pu- 
rities our  hearts  and  consciences,  of  which  the  scripture  says, 
it  was  spilt  for  our  justification  ; lastly,  of  which  Christ  him- 
self says,  that  he  who  does  not  drink  his  blood  shall  not  have 
life  in  him. 

The  scripture  does  not  say  that  Christ  satisfied  the  justice 
of  God  for  our  sins.  As  God  may  without  any  injustice  for- 
give our  sins  without  such  a satisfaction,  it  was  not  necessary, 
neither  can  it  be  reconciled  with  the  gratuitous  remission  of 
our  sins:  and  moreover,  God’s  punishing  his  own  son,  who 
was  innocent,  is  contrary  to  divine  justice. 

Christ  did  not  go  up  to  heaven  with  the  body  which  he  had 
on  earth,  which  is  not  now  in  heaven  at  the  right  hand  of  God. 
It  is  an  erroneous  opinion  to  think  or  believe  that  the  body  of 
Christ,  which  is  in  heaven,  occupies  and  fills  any  particular 
limited  place:  the  body  of  Christ  is  wherever  his  spirit  is; 
and  it  cannot  save  us,  if  distance  of  place  separates  it  from 
us  : Avhoever  preaches  a doctrine  opposite  to  these  propo- 
sitions, is  a false  minister,  and  deceitful  teacher:  the  same 
gift  of  discernment  in  the  examination  of  spirits,  which  was 
bestowed  on  the  apostles,  remains  still  in  the  church. 

Our  sins  being  once  forgiven,  it  is  wholly  unnecessary  to 
repent  of  them  any  further,  or  to  go  on  in  asking  forgive- 
ness for  them.  We  cannot  become  God’s  servant’s  unless  we 
be  first  purified. 

Outward  baptism  is  not  an  ordinance  of  Christ,  or  at  least 
not  to  be  observed  as  a perpetual  law.  Whoever  pretends  that 
Christ’s  order  is  to  be  understood  of  water-baptism  adds  to  the 
text,  which  does  not  mention  water.  The  baptism  enjoined  by 
Christ  is  a baptism  of  spirit,  not  of  water.  The  water-baptism 
was  St.  John’s  and  has  been  abolished.  St.  Paul  says  he  was  not 
sent  to  baptize,  but  to  preach.  Water-baptism  was  used  by 
the  apostle’s  only  as  a toleration  for  the  weakness  of  the  Jews, 
but  it  can  do  no  good  to  the  soul.  Baptism  by  inspersion  is  no 
where  mentioned  in  scripture.  Water-baptism,  and  the  spirit- 
ual baptism,  are  two  entirely  different  baptisms.  The  inward 
baptism  alone  is  the  true  baptism  of  Christ. 

Children  ought  not  to  be  baptized,  since  they  are  not  capa- 
ble of  taking  any  engagement  upon  themselves,  or  of  making 
a profession  of  faith,  or  of  answering  to  God  according  to  the 
testimonyof  a good  conscience. 

Taking  or  receiving  the  Eucharist  is  not  a perpetual  obli- 
gation ; it  was  instituted  heretofore  only  for  those  who  were 


PAGAN  NATIONS. 


487 


newly  converted  to  the  Christian  religion,  or  for  weak  Chris- 
jians  in  the  beginning  of  their  Christianity. 


PART  V. 


RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  PAGAN 
NATIONS  AND  TRIBES. 

SEC.  I. RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  THE 

CHINESE. 

It  is  scarcely  possible  to  give  a distinct  account  of  the  reli- 
gion of  China,  and  to  class  its  numerous  superstitions  under 
appropriate  heads.  It  is  indeed  pretended,  by  Difficult  to 
some  writers  on  the  subject,  that  the  ancient  re-  give  an  ac- 
ligious  system  of  the  Chinese  has  continued  count  of  the  re- 
unchanged  amidst  all  the  corruptions,  which  l>gioooIChina. 
have  been  grafted  upon  it  during  many  successive  ages  ; 
that  this  system  is  found  to  agree,  in  its  most  essential  parts, 
with  that  of  the  Israelites,  before  the  giving  of  the  law  by  Mo- 
ses ; and  that  it  nray  be  traced  back,  by  means  of  regular 
traditions,  even  to  the  renewal  of  the  human  race,  by  the 
grandsons  of  Noah.  It  is  affirmed,  on  the  contrary,  by  an 
intelligent  traveller  of  England,  that  the  primitive  religion  of 
China  no  longer  exists,  or  exists  only  in  a most  corrupted 
state ; that  there  is  at  present,  no  national,  nor  scarcely  any 
state  religion  in  the  empire ; and  that  the  articles  of  faith  are 
as  various  as  the  modes  of  worship.  All  that  we  can  attempt, 
therefore,  amidst  these  discordant  opinions,  is  to  present  our 
readers  with  a short  view,  first,  of  the  principal  religious  sys- 
tems, which  have  been  introduced  into  China  at  different  pe- 
riods, as  far  as  can  be  ascertained  fromi  their  own  historical 
records;  and  next,  of  their  present  religious  observances,  as 
far  as  these  have  been  described  by  later  travellers  in  that 
country.  All  accounts  of  the  religious  opinions  and  ceremo- 
nies of  the  Chinese,  previous  to  the  time  of  Confucius,  are 
mixed  with  fable,  and  full  of  uncertainty.  Indeed,  as  their 
best  existing  historical  documents  must  be  regarded  as  his 


488 


PAGAN  NATIONS. 


productions,  and  are  at  least  ascribed  chiefly  to  his  pen  by  the 
Chinese  themselves,  none  of  the  allusions  to  religious  prac- 
tices, which  are  to  be  found  in  the  earliest  period  of  their  his- 
tory, can  be  considered  as  resting  upon  any  authority  more 
ancient  than  his.  But,  as  the  Chinese  affirm  the  greater  por- 
tion of  their  canonical  book,  Shoo-king,  to  have  been  composed 
long  before  the  age  of  Confucius,  and  to  have  only  been  re- 
stored by  his  labours,  we  may  proceed  upon  this  idea,  and 
consider  the  tenets  expressed  in  this  work,  as  the  ancient  re- 
ligion of  China. 

In  this  view  of  the  subject,  iheir  primitive  creed  seems  to 
have  contained  the  general  doctrines  of  theism,  with  regard  to 

Prim'tive  Supreme  Being,  whom  they  worshipped  un- 

Creed.  ' various  names,  such  as,  Tien  or  Kien,  hea- 

ven, Shangtien,  swpreme  heaven,  Shang-tee,  su- 
•preme  Lord,  and  Hoan-shang-tee,  sovereign  and  swpreme 
Lord.  This  Supreme  Being  they  regarded  as  possessed  of 
all  natural  and  moral  perfections,  as  exercising  a minute  and 
judicial  providence  over  mankind,  as  rewarding  virtue  and 
punishing  vice,  even  in  this  life,  as  sending  calamities  to  warn 
and  reform  the  offender,  and  as  ready  to  relent,  and  pardon 
him  upon  his  repentance.  The  first  worship  instituted  in 
honour  of  the  Shang-tee,  consisted  in  prayers,  accompanied 
with  sacrifices  or  gifts,  offered  upon  some  natural  eminence,  or 
artificial  mount,  or  merely  in  the  open  fields,  upon  an  altar 
called  tan,  composed  of  a round  heap  of  earth,  or  of  a quantity 
of  stones  thrown  together  in  a round  form.  At  a very  early 
period,  however,  of  their  history,  we  find  them  associating 
with  the  Shang-tee,  or  Supreme  Being,  a multitude  of  tutelary 
spirits  as  objects  of  worship,  under  the  name  of  Shin,  or  Kooey- 
shin.  In  succeeding  periods  arose  a multitude  of  supersti- 
tions ; and  the  wind,  the  rain,  the  thunder,  diseases,  &c.  were 
all,  in  like  manner,  personified,  and  addressed  as  divinities, 
while  warriors,  emperors,  and  illustrious  men,  became  demi- 
gods. The  people  forgot  the  simple  worship  of  the  Shang- 
tee,  and  embraced  every  new  invention  of  idolatry  with  the 
utmost  avidity. 

The  most  ancient  of  the  religious  sects,  which  have,  at 
diflerent  periods,  engrafted  their  superstitions  upon  the  primi- 
tive theological  system  of  China,  is  that  of  the 
^sSect  of  Tao-  sons  of  immortals,  which  was  founded 

by  a philosopher,  named  Lao-kiun,  or  Lao-tse, 
who  was  born  in  the  province  of  Honan,  about  600  years  be- 
fore Christ,  and  concerning  whose  birth  a multitude  of  strange 
stories  are  circulated  among  his  countrymen.  His  followers. 


CHINESE. 


489 


named  Tao-tse,  therefore,  place  the  supreme  duty  and  felicity 
of  man  in  a state  of  perfect  tranquillity,  recommending  the 
suppression  of  all  violent  desires  and  passions,  the  utmost 
moderation  in  every  pursuit  or  enjoyment,  and  an  utter  indif- 
ference with  regard  to  the  past,  the  present,  or  the  future. 

This  sect  became  particularly  powerful  under  the  dynasty 
of  Song  ; and  one  of  the  emperors  of  that  race  carried  his  su- 
perstitious reverence  for  a celebrated  teacher 
among. them  to  such  a length,  as  to  command 
him  to  be  worshipped  under  the  name  of  Shang- 
tee,  which  had  hitherto  been  appropriated  to  the  Supreme 
Being.  The  sages  of  the  nation  were  so  greatly  shocked  by 
this  act  of  impiety,  that  they  predicted  the  ruin  of  that  dynasty 
as  fast  approaching ; and  the  wiser  part  of  the  learned  men 
frequently  presented  strong  remonstrances  to  different  empe- 
rors against  the  patronage,  which  was  bestowed  upon  these 
deceivers  ; but  the  sect  of  the  Tao-tse  continued  to  increase  in 
power  and  numbers,  under  the  protection  of  princes,  the  coun- 
tenance of  the  great,  and  the  credulity  of  the  people  ; and  has 
preserved  its  extensive  influence  even  to  this  day,  in  spite 
even  of  all  the  attempts  of  the  celebrated  Confucius  to  intro- 
duce more  enlightened  doctrines. 

Confucius,  or  Kong-foo-tse,  was  born  550  years  before 
Christ,  and  is  regarded  by  the  Chinese  as  the  chief  of  their 
wise  men,  and  as  the  author  of  their  whole  civil  Confucius 
constitution.  He  endeavoured  to  restore  the  an- 
cient system,  and  to  improve  the  conduct  of  his  countrymen, 
by  exhorting  them  to  obey  the  commands  of  heaven,  to  love 
their  neighbours,  and  to  restrain  their  passions.  Some  of  his 
philosophical  principles  are,  that  out  of  nothing  there  cannot 
any  thing  be  produced ; that  material  bodies  must  have  existed 
from  all  eternity ; that  the  cause  or  principle  of  things  must 
have  had  a co-existence  with  the  things  themselves  ; that  this 
cause,  therefore,  must  also  be  eternal,  infinite,  and  indestruct- 
ible ; and  that  the  central  point  of  influence,  from  which  this 
cause  chiefly  acts,  is  the  blue  firmament,  (tien,)  whence  its 
emanations  are  spread  over  the  universe  ; but  neither  he  nor 
his  disciples  ascribe  to  the  deity  any  personal  existence,  or  re- 
present the  first  cause  under  any  distinct  image : while  the 
sun,  moon,  stars,  and  elements,  are  considered  also  as  com- 
posing the  firmament  or  tien,  as  the  immediate  agents  of  the 
deity,  and  as  the  productive  powers  in  creation.  The  uni- 
verse, in  short,  according  to  this  philosopher,  is  one  animated 
system,  made  up  of  one  material  substance,  and  of  one  spi- 
ritual being,  of  which  every  living  thing  is  an  emanation,  and 


400 


PAGAN  NATIONS. 


to  which,  when  separated  by  death  from  its  particular  material 
part,  every  living  thing  again  returns ; hence  the  term  death 
is  never  used  by  his  followers,  but  they  say  of  a person,  at  his 
decease,  that  he  has  returned  to  his  family.  Thus  he  taught 
that  the  human  body  is  composed  of  two  principles,  the  one 
light,  invisible,  and  ascending,  the  other  gross,  palpable,  and 
descending ; that  the  separation  of  these  two  principles  causes 
the  death  of  human  beings ; and  that,  at  this  period,  the  light 
and  spiritual  part  ascends  into  the  air,  while  the  gross  and 
corporeal  matter  sinks  into  the  earth.  He  taught,  further,  that 
the  spirits  of  those,  who  had  performed  their  duty  in  life,  were 
permitted  to  revisit  their  ancient  habitations,  and  such  places  as 
might  be  appointed  for  receiving  the  homage  of  their  descend- 
ants ; that  they  have  the  power  of  conferring  benefits  upon 
their  posterity;  that  it  was  thus  the  indispensable  duty  of 
every  man  to  perform  the  sacred  rites  to  the  memory  of  his 
ancestors ; and  that,  whosoever  neglected  this  duty,  would  be 
punished,  after  death,  by  his  spirit  being  rendered  incapable 
of  visiting  the  hall  of  his  ancestors,  and  receiving  the  homage 
of  his  descendants.  Besides  the  performance  of  these  sacred 
rites  to  the  memory  of  ancestors,  the  principal  religious  wor- 
ship which  he  required,  was,  that  the  prince,  in  the  name  of 
his  people,  should  present  offerings  to  the  tien,  particularly  at 
the  two  equinoxes,  for  the  purpose  of  obtaining  a propitious 
seed-time  and  a plentiful  harvest ; but,  at  the  same  time,  that 
the  deity  is  always  best  satisfied  when  men  perform  the  moral 
duties  of  life,  which  he  comprised  chiefly  in  these  two,  viz. 
filial  piety  towards  parents,  and  unreserved  obedience  to  the 
will  of  the  emperor.  With  these  tenets  was  naturally  con- 
nected a belief  of  good  and  evil  genii,  and  of  tutelary  spirits 
presiding  over  families,  towns,  mountains,  and  other  places  j 
and  while  the  system  of  Confucius  was  little  better  than  atheism 
in  the  mind  of  the  philosopher,  it  became  a source  of  gross 
idolatry  among  the  people,  who  could  not  comprehend  the 
more  refined  notions,  but,  needing  some  visible  object  upon 
which  to  fix  their  attention,  represented  the  tutelary  spirits  by 
images,  and  worshipped  them  by  sacrifices.  Confucius  him- 
self was  much  addicted  to  a species  of  divination  or  fortune- 
telling, and  says  expressly  in  one  of  his  works,  that  the  wise 
man  ought  to  know  future  events  before  they  happen,  and  that 
this  m.ay  be  done  by  means  of  lots.  His  tenets,  in  short,  instead 
of  overcoming  the  old  errors,  gave  rise  to  new  superstitions ; 
and  the  chief  difference  between  the  proper  followers  of  Con- 
fucius and  those  of  Lao-tse,  is  this,  that  the  former  inculcate  the 
duty  of  livdng  among  men,  and  endeavouring  to  improve  them ; 


CHINESE.  491 

while  the  latter  a\t)id  every  kind  of  society  and  occupation, 
and  lead  a frugal  retired  life,  as  their  only  felicity. 

During  the  reign  of  the  Emperor  Ming-tee,  of  the  Han  dy- 
nasty, a new  superstition  was  introduced  into  China,  whose  in- 
fluence is  perhaps  still  more  extensive  and  per-  ^ 

nicious  in  that  country,  than  any  of  those  by  ' ° 

which  it  was  preceded.  One  of  the  Tao-tse  doctors  had  pro- 
mised to  a brother  of  the  emperor’s,  that  he  would  open  to  him 
a communication  with  the  spirits  ; and  this  superstitious  prince 
having  heard  of  a spirit  in  Tien-tso,  or  Hindostan,  named  Fo, 
or  Foe,  prevailed  upon  the  emperor,  by  his  importunities,  to 
send  an  embassy  for  this  foreign  divinity.  When  the  officer, 
who  was  entrusted  with  this  mission,  arrived  at  the  place  of 
his  destination,  he  found  only  two  Sha-men,  or  priests  of  Fo, 
whom  he  carried  to  China,  with  some  of  their  canonical  books, 
and  several  images  of  the  idol  painted  on  linen.  The  followers 
of  Fo  describe  him  as  the  son  of  a prince  of  one  of  the  king- 
doms of  India,  near  the  line;  and  affirm,  that  as  soon  as  he 
was  born  he  stood  upright,  walked  seven  steps  without  assist- 
ance, and  pointing  to  the  heavens  with  one  hand,  and  to  the 
earth  with  the  other,  cried  aloud,  “ in  the  heavens  and  the 
earth  there  is  none  but  myself  who  deserves  to  be  honoured.” 
At  the  age  of  seventeen,  he  married  three  wives,  by  one  of 
whom  he  had  a son,  named  by  the  Chinese  Moheoo-lo  ; but 
at  the  age  of  nineteen  he  abandoned  his  house  and  family,  with 
all  the  cares  of  life,  and  committed  himself  to  the  care  of  four 
philosophers,  with  whom  he  retired  to  a vast  desert.  Being 
filled  with  the  divinity  at  the  age  of  thirty,  he  was  metamor- 
phosed into  the  Fo,  or  Pagod,  as  the  Indians  term  it,  and  im- 
mediately thought  of  establishing  his  doctrines  by  miracles, 
which  attracted  numerous  disciples,  and  spread  his  fame  over 
every  part  of  India. 

When  he  had  attained  his  seventy-ninth  year,  and  per- 
ceived from  his  infirmities  that  his  borrowed  divinity  could 
not  exempt  him  from  mortality,  he  is  said  to  Tenets  of  Fo 
have  called  his  disciples  together,  and  to  have 
declared  to  them,  that  hitherto  he  had  spoken  to  them  by 
figurative  expressions,  but  that  now  he  would  discover  his 
real  sentiments,  and  unveil  the  whole  mystery  of  his  wisdom, 
namely,  that  there  is  no  other  principle  of  things  but  a vacuum, 
or  nothing ; that  from  this  nothing  all  things  at  first  sprung  ; 
that  to  nothing  they  shall  again  return  ; and  that  thus  end  all 
our  hopes  and  fears  at  once.  After  his  decease,  a multitude  of 
fables  were  propagated  concerning  him  by  his  followers,  such 
as,  that  he  was  still  alive,  and  had  been  born  8000  times,  ap- 


492 


PAGAN  NATIONS. 


pearing-  successively  under  the  figure  of  an  ape,  a lion,  a dra- 
gon, an  elephant,  &c.  His  last  words  excited  much  dissension 
among  his  disciples,  some  of  them  resolving  to  adhere  to  his 
original  tenets,  others  adopting  his  concluding  atheistical  view 
of  things,  and  a third  class  attempting  to  reconcile  both  sys- 
tems together,  by  making  a distinction  between  the  external 
and  internal  doctrine.  The  internal  doctrine,  to  Avhich  the 
disciples  of  the  idol  are  exhorted  to  aspire,  is  a system  of  the 
most  absurd  atheism ; of  which  some  of  the  principal  tenets 
are,  that  nothing  is  the  beginning  and  the  end  of  all  things ; 
that  all  beings  are  the  same,  differing  only  in  figure  and  qua- 
lities ; that  the  supreme  happiness  of  man  consists  in  acquiring 
a resemblance  to  this  principle  of  nothing,  in  accustoming  him- 
self to  do  nothing,  to  will  nothing,  to  feel  nothing,  to  desire  no- 
thing; that  the  sum  of  virtue  and  happiness  is  to  he  found  in  in- 
dolence and  immobility,  in  the  cessation  ofbodily  motion,  the  sus- 
pension of  all  mental  faculties,  the  obliteration  of  all  feelings  and 
desires;  that  when  men  have  attained  this  divine  insensibility, 
they  have  nothing  to  do  with  virtue  or  vice,  rewards  or  punish- 
ments, providence  or  immortality,  no  changes,  transmigrations, 
or  futurities  to  fear,  but  have  ceased  to  exist,  and  become  per- 
fectly like  the  god  Fo.  The  external  doctrine  has  the  greatest 
number  of  followers.  It  teaches  a great  distinction  between 
good  and  evil,  and  a state  of  rewards  for  the  good,  and  of  pu- 
nishment for  the  wicked,  after  death,  in  places  suited  to  the 
spirits  of  each.  It  acknowledges  the  transmigration  of  the 
soul  through  different  bodies,  till  it  is  at  length  completely 
purified  and  prepared  to  be  united  to  the  Deity.  It  affirms, 
that  the  god  Fo  came  upon  this  earth  to  expiate  men’s  sins, 
and  to  secure  them  a happy  regeneration  in  the  life  to  come. 
Its  practical  injunctions  are  simply  these:  To  pray  to  the  god 
Fo,  and  to  provide  his  priests  with  temples  and  other  necessa- 
ries, that  by  their  penances  and  supplications  they  may  pro- 
cure for  his  worshippers  the  forgiveness  of  their  sins ; and  to 
observe  five  precepts,  viz.  to  kill  no  living  creature — to  take 
nothing  that  belongs  to  another — to  commit  no  act  of  impu- 
rity— to  utter  no  falsehood — and  to  drink  no  wine.  The 
practice  of  these  duties  is  enforced  by  threatenings  of  future 
punishment,  especially  of  transmigration  into  the  bodies  of 
dogs,  horses,  rats,  serpents,  &c.  In  consequence  of  this  doc- 
trine, a multitude  of  idols  have  sprung  up  wherever  the  reli- 
gion of  Fo  has  prevailed ; and  temples  have  been  erected  to 
quadrupeds,  birds,  and  reptiles,  of  every  description,  according 
as  the  god  was  imagined  to  have  occupied  any  of  their  bodies 
in  the  course  of  his  transmigration. 


Puzza,  a goddess  of  the  Chinese,  p.  499. 


Quack  Jugglers  in  China  who  pretend  to  sell  the  wind.  p.  5C8. 


CHINESE. 


493 


Fo  is  supposed  to  have  lived  500  years  before  the  time  of 
Pythagoras ; and  from  his  followers  the  Grecian  sage  is  con- 
jectured to  have  learned  the  doctrine  of  the  me- 
tempsychosis,  when  he  travelled  in  India.  The 
worship  of  Fo  was  introduced  into  China  A.  D.  69;  and  is 
understood  to  have  been  originally  the  same  as  that  of  the  In- 
dian Buddha,  from  the  evident  coincidences  between  the  his- 
tory and  worship  of  the  two  divinities.  The  Buddha  of  the 
Hindoos  was  the  son  of  Ma-ya,  and  one  of  his  names  is  Amita. 
The  Fo  of  China  w^as  the  son  of  Moy-a,  and  one  of  his  names 
is  Om-e-to,  or,  as  it  is  pronounced  in  Japan,  Amida.  The 
Menshin,  or  guardian  spirit  of  the  door  in  China,  is  the  same 
as  the  Ganesa  of  Hindostan  ; and  in  both  countries,  his  figure, 
or  at  least  the  character  expressing  his  name,  is  painted  on  the 
door  of  almost  every  house.  The  Lui-shin,  or  spirit  of  thunder 
of  the  Chinese,  represented  under  the  figure  of  a man  wdth  the 
beak  and  talons  of  an  eagle,  is  equivalent  to  the  Vishnu  of  the 
Hindoos,  who  is  generally  figured  as  riding  upon  an  eagle,  or 
at  least  attended  by  that  bird;  and  it  is  noticed  as  a curious 
circumstance,  that  the  same  reason  is  assigned  by  the  Chinese 
for  giving  an  eagle’s  face  to  this  idol,  which  Pliny  adduces  for 
the  consecration  of  that  bird  to  Jupiter,  viz.  that  there  is  no 
instance  known  of  an  eagle  having  been  killed  by  lightning. 
So,  Hai-vang,  king  of  the  sea,  represented  in  China  as  reposing 
on  the  waves  with  a fish  in  his  hand,  corresponds  with  the 
Hindoo  Varuna  riding  on  a fish  ; and  the  Indian  Ganga,  or 
goddess  of  the  Ganges,  has  an  exact  counterpart  in  the  Shing- 
moo,  or  holy  mother  of  the  Chinese. 

Between  the  followers  of  Lao-tse  and  of  Fo,  which  have 
always  been  the  two  prevailing  sects  in  China,  Qo^tests  be 
the  greatest  rivalship  and  enmity  have  constantly  ^ 

subsisted,  which  frequently  extended  to  persecu-  above  sects, 
tion  and  bloodshed.  Whenever  the  court  or 
principal  eunuchs  appeared  to  favour  the  one  in  preference  to 
the  other,  the  more  powerful  sect  at  the  time  commenced  hos- 
tilities against  its  opponent.  These  contests,  however,  Avere 
confined  to  the  priests  of  the  two  religions ; and  the  people 
either  remained  neutral,  or  took  no  active  part  in  the  quarrel, 
which  was  seldom  terminated  but  by  the  levelling  of  monas- 
teries to  the  ground,  and  the  slaughter  of  some  thousands  of 
priests  on  both  sides.  Since  the  accession  of  the  Tartar  dy- 
nasty, no  particular  preference  or  distinction  has  been  shown 
to  either  of  them ; and  indeed,  except  that  the  priests  of  Lama 
are  paid  and  supported  by  the  Tartar  government,  as  a part  of 
the  imperial  establishment,  and  that  the  principal  Tartar  offi- 
42 


494 


PAGAN  NATIONS. 


cers  are  attached  to  their  tenets,  (separated  from  the  absurdi- 
ties grafted  upon  them  by  the  Tao-tse,)  the  government  gives 
no  particular  support  to  any  religious  sect  whatever. 

About  the  year  of  Christ  1070,  under  the  dynasty  of  the  Song, 
several  learned  men  applied  themselves  to  interpret  the  sacred 
The  system  books  called  King ; and  one  of  them  named  Shao- 
ofShao-kang-  kang-tse,  distinguished  by  his  superior  erudition, 
tse,  or  sect  of  became  the  founder  of  a new  system.  He  taught 
t le  iterati.  world  had  a beginning,  and 

will  come  to  an  end,  when  it  will  be  again  produced,  and 
again  destroyed,  in  endless  succession.  He  fixed  its  duration 
at  129,600  years,  which  he  divided  into  twelve  periods,  each 
containing  10,800  years.  In  the  first  of  these,  the  heavens 
were  gradually  created  by  the  motion  Avhich  the  Tay-kee 
impressed  upon  matter,  wdiich  had  hitherto  remained  immove- 
able ; in  the  second,  the  earth  w^as  produced  in  the  same  de- 
liberate manner ; in  the  third,  men  and  the  other  living  crea- 
tures began  to  come  into  existence  ; and  so  on  to  the  eleventh 
period,  when  all  things  shall  be  destroyed,  and  the  world  shall 
return  into  the  state  of  chaos,  from  which  it  shall  not  again  be 
evolved  till  the  end  of  the  tw^elfth  period.  About  the  year  1400, 
the  Emperor  Y ong-lo,  of  the  Ming  dynasty,  commanded  seA^eral 
learned  men  to  combine  the  principles  of  Shao-kang-tse  into  a 
system,  by  interpreting  the  books  of  Confucius  and  Meng-tse, 
called  King.  In  this  work  they  gave  the  name  of  Tay-kee 
(or  great  height)  to  the  cause  of  all  things,  although  this  word 
is  not  to  be  found  in  the  writings  of  Confucius  or  Meng-tse; 
but,  from  a passage  in  one  of  the  commentaries  of  the  former 
philosopher,  they  profess  to  derive  those  tenets,  that  Tay-kee 
is  separated  from  the  imperfections  of  nature,  is  an  existing 
being,  and  the  same  with  the  heaven,  the  earth,  and  the  five 
elements;  that  when  he  moves,  he  produces  Yang,  that  is, 
subtle  and  active  matter,  such  as  the  heavens,  fire,  day,  that 
w^hich  is  perfect  and  of  the  male  sex ; tha.t,  when  he  rests,  he 
produces  Yn,  that  is,  gross  and  motionless  matter,  such  as  the 
earth,  the  moon,  darkness,  that  which  is  imperfect  and  of  the 
female  sex ; that,  by  the  union  of  these,  are  produced  eight 
elements,  which,  by  their  various  combinations,  form  the  pecu- 
liar and  distinguishing  nature  of  all  bodies,  the  vicissitudes  of 
the  universe,  the  fertility  or  barrenness  of  the  earth,  &c. 
From  these  and  similar  mysticisms,  the  partisans  of  Tay-kee 
went  on  in  their  speculations,  till  they  ended  in  atheism,  by 
excluding  from  the  w'orld  every  supernatural  cause,  and  ad- 
mitting only  an  inanimate  virtue  or  energy  in  union  with 
matter.  In  their  system  of  morals,  they  adopted  more  rational 


CHINESE. 


495 


principles;  directed  the  wise  man  to  make  the  public  good  the 
great  object  of  his  actions,  and  to  extinguish  his  passions,  that 
he  may  follow  the  light  of  reason  ; and  explained  the  recipro- 
cal duties  of  princes  and  subjects,  of  parents  and  children,  of 
husband  and  wife. 

None  of  these  different  systems  can  be  said  to  be  the  pre- 
vailing creed  in  China ; or,  what  is  more  remarkable,  can  be 
found  existing  pure  and  distinct  from  the  rest. 

The  greater  part  of  the  Chinese  have  no  decided  reh- 

opinion  whatever  on  the  subject,  and  are  either  Chinese, 
complete  atheists,  or,  if  they  acknowledge  a Su- 
preme Being,  utterly  ignorant  in  what  view  he  ought  to  be 
regarded ; while  they  all  combine  with  their  peculiar  senti- 
ments the  multifarious  superstitions  of  the  more  popular  sects. 
Of  all  these  tolerated  and  established  religious  persuasions,  the 
emperor  is  the  supreme  head ; without  whose  permission  not 
one  of  them  can  enjoy  a single  privilege  or  point  of  pre-emi- 
nence ; and  who  can  diminish  or  increase,  at  his  pleasure,  the 
number  of  their  respective  temples  and  priests. 

The  existing  worship  of  China,  then,  is  a confused  mixture 
of  superstitions,  of  which  individuals  receive  and  observe  just 
as  much  as  they  please ; and  those  parts  of  it,  which  the  go- 
vernment seems  to  uphold,  may  be  viewed  rather  as  political 
than  religious  institutions.  The  emperors  reserve  to  them- 
selves the  privilege  of  adoring  the  Tien,  but  they  equally  sa- 
crifice to  the  spirit  of  the  earth,  the  sun,  or  the  moon,  and  attach 
themselves  more  or  less  to  the  notions  of  the  Tao-tse  or  of  Fo. 
While  the  reigning  Tartar  family  acknowledge  more  particu- 
larly the  faith  of  the  Grand  Lama,  they  nevertheless  perform 
the  established  sacred  rites  of  their  predecessors,  and  repair  to 
the  festivals  which  the  calendar  prescribes.  And,  while  the 
literati  study  the  doctrine  of  the  King,  they  are  as  superstitious 
as  unbelieving,  and  are  found  with  others  in  the  temples  pray- 
ing to  the  idols.* 

There  are  two  sorts  of  ceremonies  instituted  by  the  Chinese  in 
commemoration  of  Confucius;  one  of  which  consists  entirely  in 
prostrating  themselves  and  striking  the  ground 
nine  times  with  their  foreheads  before  a certain  Confucius. 
cartridge,  or  little  picture,  which  is  placed  on  a 
table  encircled  with  lighted  wax  candles  and  divers  incense 
pots,  on  which  the  name  of  this  celebrated  philosopher  stands 
conspicuous  in  capitals.  In  former  times,  they  paid  this  testi- 
mony of  their  respect  to  the  statue  of  Confucius ; but  their 

* New  Edinburgh  Ency.  Art.  China. 


49G 


PAGAN  NATIONS. 


emperors  perceiving  that  the  people  ran  blindly  into  idolatry, 
and  being  unwilling  that  Confucius  should  be  reckoned 
amongst  the  number  of  their  idols,  caused  this  cartridge  to  be 
substituted  in  all  their  schools,  in  the  room  of  the  statues  of 
the  philosopher.  The  mandarins  perform  this  ceremony  when 
they  take  possession  of  their  respective  posts,  and  the  bache- 
lors of  arts  when  they  take  their  degrees.  The  governors  of 
all  their  cities,  and  all  the  Literati,  are  obliged  once  in  fifteen 
days  to  pay  these  public  honours  to  Confucius  in  the  name  of 
the  whole  nation. 

In  regard  to  the  worship  paid  to  Confucius,  the  sect  of  the 
Literati  differs  widely  from  that  of  Fo,  &c.,  in  which  the  Bonzes 
only  are  the  priests  and  sacrificators  ; but  among 
the  sect°  of^the  Literati,  it  is  the  peculiar  province  of  the 
Literati.  mandarins,  viceroys,  and  even  the  emperor  him- 

self, to  offer  up  sacrifices  in  honour  of  Confucius 
and  their  ancestors.  What  may  be  properly  called  the  reli- 
gious worship  of  Confucius,  consists  in  some  peculiar  testimo- 
nies of  their  veneration,  and  some  oblations  made  before  a 
tablet  or  a pyramid,  which  is  gilt  all  over,  and  deposited  in  a 
ceremonial  manner  on  an  altar.  On  this  tablet  is  written  the 
following  inscription  in  characters  of  gold  ; Here  is  the  throne 
of  the  soul  of  our  most  holy  ayicl  most  illustrious  prime  minis- 
ter  Confucius.  The  sacrifice  does  not  consist  barely  in  de- 
voting to  his  service,  bread,  wine,  wax-tapers,  and  perfumes ; 
for  they  present  him  frequently  with  a sheep  and  a piece  of 
taffety,  which  they  set  on  fire  in  commemoration  of  him.  All 
these  ceremonies  are  solemnized  in  an  edifice  consecrated  to 
Confucius,  not  as  an  academy  set  apart  for  the  examination  of 
young  students,  or  their  advancement  in  thearts  and  sciences,  no 
business  of  that  nature  being  there  transacted ; on  the  contrary, 
censers,  candlesticks,  and  tables,  are  placed  in  the  form  of  al- 
tars, and  in  short,  all  other  implements  and  materials  proper 
for  the  decoration  of  a temple.  The  model  of  these  chapels  is 
exactly  the  same  as  that  of  the  temples  of  their  idols,  and  the 
name  which  they  give  them  in  the  Chinese  language,  signi- 
fies a temple. 

Their  most  solemn  sacrifice,  in  commemoration  of  their  an- 
cestors, is  celebrated  on  the  fourteenth  day  of  August.  “ This 
ceremony,”  says  Father  Moralez,  who  Avas  an 

Sacrifice  to  ^ ^ witness  of  it,  “ was  performed  in  a temple, 
tlieir  ancestors.  ^ i r i ^ xi.  f 

over  the  door  of  which  were  written  these  two 

words,  Kia  Cheu,  the  temple  of  the  forefathers,  &c.  The 
pavement  Avas  all  of  porcelain  clay ; the  temple  was  wain- 
scoted all  round,  and  adorned  Avith  pillars,  There  AV’ere 


CHINESE. 


497 


three  porticoes,  fronting  different  ways,  and  beyond  them  \vas 
a kind  of  a yard.  There  were  two  steps  likewise  to  go  up  to 
the  temple.  Six  tables  had  been  prepared  for  the  sacrifice,  on 
which  were  set  meats  ready  dressed,  and  raw  flesh,  with  fruits, 
flowers,  and  perfumes,  Avhich  were  burnt  in  divers  little  cha- 
fing-dishes. 

“ At  the  upper  end  of  the  temple  were  the  inscriptions  of 
their  ancestors  artfully  disposed,  and  each  in  its  proper  niche. 
The  images  of  their  grandfathers  were  fastened  on  each  side 
to  the  walls.  In  the  yard,  several  carpets  were  spread  on  the 
ground,  upon  which  lay  large  heaps  of  papers,  cut  in  the 
shape  of  the  coin  of  their  country,  which  they  imagined  would 
in  the  other  world  be  converted  into  real  money,  and  passing 
current  there,  serve  to  redeem  the  souls  of  their  relations.  In 
short,  in  one  corner  of  the  yard,  they  had  erected  a large 
tree,  the  bottom  of  which  was  surrounded  with  brushwood,  or 
chips,  which  were  set  on  fire,  and  burnt  during  the  celebra- 
tion of  the  sacrifice,  in  order  that  the  souls  of  their  dead  might 
be  accommodated  with  sufficient  light. 

“ The  licentiati,  who  assisted  at  this  sacrifice,  were  dressed 
like  doctors  on  a solemn  festival.  One  of  them  officiated  as 
priest,  two  others  as  deacon  and  sub-deacon,  and  a third  as 
master  of  the  ceremonies.  Several  other  doctors  performed 
divers  other  ministerial  offices,  as  that  of  acolytes,  &c.  Those 
who  had  not  taken  their  doctor’s  degree,  appeared  in  their  best 
clothes,  all  regularly  ranged  and  divided  into  divers  choirs  at 
the  lower  end  of  the  temple  on  each  side  of  the  doors.  The 
sacrifice  began  after  the  following  manner : as  soon  as  the 
priest  was  seated  with  his  two  assistants  on  each  side  of  him, 
upon  a carpet  that  covered  the  entire  middle  of  the  yard,  the 
master  of  the  ceremonies  ordered,  that  all  the  congregation 
should  fall  down  upon  their  knees,  and  prostrate  themselves 
to  the  ground;  then  he  ordered  them  to  rise  again,  which 
was  accordingly  done  with  great  decency  and  order.  The 
priest  and  his  attendants  with  great  gravity  approached  the 
place  of  the  inscriptions  and  images  of  their  dead,  and  perfu- 
med them  with  frankincense.  The  master  of  the  ceremonies 
then  ordered  to  he  offered  up  the  wine  of  blessing  and  true 
happiness.  At  the  same  time,  the  attendants  gave  the  wine  to 
the  priest,  who  took  up  the  chalice  with  both  his  hands,  ele- 
vated it,  then  set  it  down  again,  and  emptied  it.  The  priest 
and  his  assistants  then  turned  their  faces  towards  the  congre- 
gation. He  who  officiated  as  deacon,  pronounced,  with  an 
audible  voice,  all  the  benefits  and  indulgences,  which  those 
who  were  present  might  expect  as  the  result  of  their  attend- 
42^ 


498 


PAGAN  NATIONS. 


ance.  Krwio  ye,  says  he,  that  all  you  who  have  assisted  at  this 
solemn  sacrifice,  may  be  very  vwll  assured  of  receiving  some 
f articular  favours  from  your  deceased  ancestors,  in  return 
for  these  grateful  oblations,  which  you  have  in  this  public 
manner  notv  made  unto  them.  You  shall  be  honoured  and 
respected  by  all  men,  live  to  a good  old  age,  and  enjoy  all  the 
blessings  which  this  life  can  afford.  After  this  declaration, 
they  set  fire  to  their  whole  store  of  paper-money,  and  so  the 
sacrifice  concluded.”  These  ceremonies,  it  must  be  allowed, 
bear  some  affinity  to  several  made  use  of  by  the  Roman  Ca- 
tholics ; but  we  shall,  in  this  instance,  merely  notice,  that  the 
Chinese,  before  they  go  into  the  temple  to  sacrifice  to  their 
ancestors,  utter  three  dreadful  groans,  as  if  they  were  just  ex- 
piring. 

The  whole  formulary  of  this  worship  is  set  down  in  the 
Chinese  ritual,  with  the  prayers  and  supplications,  which  ought 
to  be  made  to  their  deceased  ancestors.  Nothing,  in  the  opi- 
nion of  the  Chinese,  can  be  more  efficacious,  and  have  a more 
prevailing  power,  than  these  acts  of  devotion.  The  merits  of 
the  dead,  according  to  them,  are  so  great,  that  they  may  with 
justice  stand  in  competition  with  those  of  Heaven  itself  They 
imagine,  that  their  souls  sit  for  ever  on  the  right  and  left  hand 
of  the  Divine  Majesty.  In  a word,  it  is  on  the  due  perform- 
ance of  this  religious  worship  that  the  Chinese  ground  all 
their  expectations  of  future  happiness.  They  flatter  them- 
selves, that  by  virtue  of  these  testimonies  of  their  veneration 
for  their  ancestors,  they,  their  descendants,  shall  be  possessed 
of  innumerable  blessings. 

Temples  are  also  built  in  all  the  cities  of  China,  in  comme- 
moration of  the  first  five  emperors,  also  of  some  other  illus- 

Temples  trious  men,  and  their  public  benefactors.  When 
their  emperors  die,  they  are  immediately  deified, 
and  honoured  as  gods ; for  it  is  pretended,  that  after  their 
decease  they  obtain  the  power  of  aiding  and  assisting  all  those 
who  make  their  supplications  to  them.  Although  they  do 
not  admit,  that  v/hilst  living  they  possess  that  power,  yet  they 
have  their  picture  or  tablet  in  their  temples,  which  is  revered 
according  to  the  same  manner  as  those  of  their  ancestors,  and 
on  which  is  written  in  large  characters.  May  the  Emperor  of 
China  live  many  thousands  of  years.  They  sacrifice  and  bow 
the  knee  before  this  inscription. 

They  imagine  the  genius  called  Chin-hoan,  to  be  the 
guardian  deity  of  their  provinces,  cities,  and  courts  of  judica- 

Chin  hoan  temples  are  erected  to  his  honour, 

throughout  the  whole  empire.  The  mandarins, 


CHINESE. 


499 


when  they  take  possession  of  any  important  post,  are  obliged 
in  the  first  place  to  do  homage  to  the  Chin-hoan  of  that  pecu- 
liar city  or  province,  which  is  committed  to  their  care,  and  to 
take  a formal  oath,  that  they  will  faithfully  discharge  the  trust 
reposed  in  them,  and  consult  him  about  the  most  effectual 
means  to  perform  their  duty  with  success.  This  homage 
must  be  repeated  twice  a year,  under  the  penalty  of  being  dis- 
carded, in  case  of  their  neglect.  These  Chin-hoans  are  much 
the  same  as  guardian  angels ; but  the  Chinese  acknowledge  a 
divinity  in  them  inferior  to  that  of  the  first  principle,  although 
they  admit,  at  the  same  time,  that  formerly  they  were  men  as 
well  as  themselves. 

The  Chinese  pay  divine  adoration  to  the  sun,  moon,  and 
stars,  and  ascribe  to  a certain  Causay,  not  only  the  govern- 
ment of  the  lowest  part  of  the  heavens,  but  like-  £)eities 
wise  the  power  of  life  and  death.  There  are  '' 
three  ministering  spirits,  who  are  subservient  to  him,  viz. 
Tanquam,  Tsuiquam,  and  Teiquam.  The  first  sends  down 
his  rain  to  refresh  the  earth,  the  second  is  their  Neptune,  or 
god  of  the  sea,  and  the  last  presides  over  births,  is  the  director 
of  all  their  rural  concerns,  and  their  god  of  war.  The  god- 
dess Quo'fiin  presides  over  all  their  household  affairs,  and  the 
products  of  the  earth.  They  represent  her  with  an  infant  on 
each  side  of  her  ; one  of  them  holding  a cup  in  his  hand,  and 
the  other  having  his  hands  closed  one  within  another.  Chang- 
ko  is  the  goddess  whom  the  bachelors  of  the  sect  of  the  Lite- 
rati particularly  worship,  as  the  Greeks  and  the  Romans  did 
Minerva.  The  idol  or  deity,  which  presides  over  mirth  and 
voluptuousness  is  called  Ninifo,  who  is  looked  upon  as  a Xin, 
and  worshipped  as  such  by  the  devotees ; though  he  presides 
equally  over  criminal,  as  well  as  innocent  diversions.  They 
have  also  a Spirit,  which  is  the  grand  tutelar  genius  of  China, 
that  presides  over  immortality,  and  which  in  all  probability  is 
no  other  than  their  god  of  war,  of  whom  we  have  already 
spoken,  or  Kito,  whom  the  Chinese  soldiery  honour  as  their 
patron.  Finally,  we  must  not  omit  to  mention  Lin-cing,  whose 
peculiar  province,  however,  we  are  at  a loss  to  determine ; 
and  Hoaguam,  who  presides  over  the  eyes. 

Puzza,  who  is  always  represented  sitting  on  a flower  of  the 
lotos,  or  rather,  according  to  Kircher,  upon  a turnsol,  is  called 
by  him,  the  Isis,  or  Cybele  of  the  Chinese. 

“ She  has  sixteen  hands,  every  one  of  which  is  i^uzza. 
mysteriously  armed  with  knives,  swords,  halberts,  books, 
fruit,  plants,  wheels,  goblets,  vials,”  &c.  The  following  is 
the  traditional  history  of  this  deity,  as  given  by  the  Chinese 


500 


PAGAN  NATIONS. 


bonzes.  Three  nymphs  in  the  days  of  yore  came  down  from 
heaven  to  wash  themselve;S  in  a river.  They  had  scarcely 
got  into  the  water,  before  the  herb  called  Vesicari  appeared 
on  one  of  their  garments,  with  its  coral  fruit  upon  it,  and  they 
could  not  imagine  whence  it  could  have  proceeded.  The 
nymph  was  unable  to  resist  the  temptation  of  tasting  such 
charming  fruit,  but  became  pregnant  by  indulging  her  cu- 
riosity, and  was  delivered  of  a boy,  whom  she  took  care  of  till 
he  was  of  age,  then  left  him  to  pursue  the  dictates  of  his  own 
inclinations,  and  returned  to  heaven.  He  afterwards  became 
a great  man,  a law-giver,  and  a conqueror.  “ The  learned 
amongst  the  Chinese  ascribe  to  Puzza,  such  a number  of 
arms,”  says  Kircher,  “ in  all  probability  to  insinuate,  that  she 
is  the  mother  of  all  the  gods ; and  she  is  seated  on  a flower  of 
the  lotos,  surrounded  with  water,  to  denote,  that  as  this  herb  is 
always  in  the  water,  and  swimming  on  its  surface,  so  by  the 
assistance  of  this  element,  nature  contributes  towards  the  pro- 
duction and  fruitfulness  of  all  things.” 

The  god,  idol,  or  genius,  known  by  the  name  of  Quante- 
cong  was  the  founder  of  the  Chinese  empire,  the  inventer  of 
duante  con"  their  arts,  and  their  great  lawgiver. 

He  introduced  the  custom  of  wearing  decent  ap- 
parel amongst  the  Chinese,  who  before  went  almost  naked; 
he  brought  them  under  some  regulation  and  form  of  govern- 
ment, and  prevailed  on  them  to  reside  in  towns,  &c.  Such 
useful  and  extraordinary  inventions  entitled  him  to  a stature 
larger  than  the  generality  of  mankind  ; and  they  have  repre- 
sented him  accordingly  as  a prodigiously  strong  giant. 

We  now  come  to  treat  of  their  dragons,  which  have  a con- 
siderable share  in  the  superstitious  worship  of  the  Chinese. 

Worship  of  The  arms  and  ensigns  of  the  empire  are  compo- 
Dragons.  sed  of  dragons.  The  Chinese  make  representa- 
tions of  them  upon  their  apparel,  books,  and  linen,  and  in  their 
pictures.  Fohi,  the  inventor  of  sixty-four  several  symbols, 
first  established  this  superstitious  regard  for  dragons.  He 
thought  it  requisite,  with  a view  only  of  giving  a sanction  to 
these  symbols,  by  which  he  attempted  to  render  his  system 
efficacious,  to  call  in  the  marvellous  to  his  aid  and  assistance. 
Fohi  accordingly  assured  the  populace,  that  he  had  seen  these 
symbols  upon  the  back  of  a dragon,  that  rushed  suddenly  upon 
him  from  the  bottom  of  a lake.  “ This  emperor,”  says  Father 
Martini,  “ rather  made  choice  of  the  dragon  than  any  other 
creature  whatsoever,  because  it  is  looked  upon  amongst  the 
Chinese  as  the  most  propitious  omen.  The  emperor’s  dra- 
gons were  represented  with  five  talons  to  each  foot.  If  any 


CHINESE. 


501 


Other  person  thought  fit  to  make  use  of  this  animal  as  a sym- 
bol, he  was  charged  on  pain  of  death  to  represent  it  with  no 
more  than  four.”  Whether  Fohi  was  the  first  that  inspired 
them  with  this  superstitious  regard  for  the  dragon,  or  whether 
he  found  the  superstition  previously  established,  it  is  at  least 
evident,  that  it  is  of  a very  ancient  standing  amongst  the  Chi- 
nese, although  not  by  any  means  to  be  justified.  The  Chinese 
not  only  imagine,  that  the  dragon  is  the  source  and  fountain 
from  whence  flows  all  the  good  that  ever  befalls  them ; but 
that  it  is  he  who  bestows  rain  and  fair  weather  upon  them  in 
their  seasons  ; it  is  he,  who  thunders  in  the  clouds,  and  rides 
in  the  whirlwinds.  The  superstition  of  searching  with  inde- 
fatigable industry  and  vast  expense  the  veins  of  this  enormous 
beast,  when  they  dig  their  sepulchres,  is  owing  to  the  conceit 
that  the  good  or  ill-fortune  of  their  families  entirely  depends 
upon  it. 

The  Bonzes  are  the  priests  of  the  Fohists,  and  it  is  one  of 
their  established  tenets,  that  good  and  evil  are  not  blended  nor 
huddled  together  in  the  other  world,  but  that, 
after  death,  rewards  are  prepared  and  allotted 
for  the  righteous,  and  punishments  for  the  wicked.  The 
other  tenets  of  the  Bonzes  are,  make  charity  your  habitual 
practice ; treat  us  with  reverence  and  respect ; maintain  and 
support  us  as  well  as  you  are  able ; erect  monasteries  and 
temples  for  us,  that  our  prayers  and  voluntary  penances  may 
deliver  you  from  those  punishments,  which  your  sins  have 
deserved ; burn  all  the  gilt  paper  and  silk  clothes  you  can 
procure ; for  in  the  other  world,  they  will  be  converted  into 
real  gold  and  silver,  and  apparel,  and  will  be  faithfully  deli- 
vered to  your  deceased  parents  for  their  sole  use  and  property. 
Unless  you  comply  with  these  injunctions,  you  will  be  cruelly 
tormented  after  death,  and  be  subject  to  an  endless  train  of 
disagreeable  transmigrations.  You  shall  be  transformed  into 
rats,  mice,  asses,  and  mules. 

Some  of  the  Chinese  monks  are  dressed  in  black,  and  have 
their  chaplets  like  those  of  the  Roman  Catholics ; but  they 
must  not  be  confounded  with  the  other  Bonzes.  There  aro 
others  likewise,  who  are  dressed  in  yellow  from  head  to  foot, 
and  furnished,  as  the  former,  Avith  a large  chaplet.  These 
two  colours  distinguish  the  two  different  orders  of  monks,  Avho 
are  sectaries  of  Lanzu.  These  monks,  like  those  of  the  Ca- 
tholic Church,  always  go  abroad,  two  and  two  together.  The 
Bonzes,  according  to  Father  Le  Comte,  are  no  better  than  a 
gang  of  dissolute  .die  fellows,  whom  indolence,  hunger,  and 
ease,  prompt  to  herd  together,  and  live  upon  the  charitable 


502 


PAGAN  NATIONS. 


contributions  of  well-disposed  persons.  All  their  aims  are  to 
excite  the  populace  to  commiserate  their  abject  condition.  The 
same  father  gives  us  a particular  account  of  their  several  tricks 
and  impostures.  When  they  find  the  common  arts  of  address 
fail  them,  they  have  immediate  recourse  to  public  acts  of 
penance,  which  are  always  looked  upon  as  highly  meritorious 
by  the  unthinking  populace,  and  effectually  move  their  pity 
and  compassion.  Of  this  gang  are  those,  who  drag  heavy 
chains  after  them  thirty  feet  long,  and  go  from  door  to  door, 
often  repeating  in  a drawling  canting  tone,  “ It  is  by  these 
austere  penances  that  we  make  atonement  for  your  sins” 
And  those  likewise  who  plant  themselves  in  the  most  public 
places  of  resort,  and  in  the  highways,  to  receive  the  charity  of 
those  who  pass  by  them,  knocking  their  heads  against  large 
flint  stones  till  their  imposture  proves  successful.  Others  set 
some  particular  drugs  on  fire  upon  their  heads,  to  attract  the 
eyes  of  the  crowd  upon  them,  and  excite  their  compassion. 
Those  likewise  may  very  justly  be  reckoned  amongst  the 
number  of  mendicant  devotees,  whose  heads  have  been  wilful- 
ly deformed  and  moulded,  on  purpose,  into  a conical  form. 
They  appear  in  the  streets  and  highways  with  a large  chaplet 
about  their  necks,  and  are  reckoned  by  the  vulgar  as  extraor- 
dinary saints.  There  are  other  monks,  however,  of  the  Men- 
dicant order,  who  beg  in  public,  without  being  guilty  of  any 
such  self-violence. 

Another  way  of  raising  contributions  for  the  Chinese  monks 
is,  by  prevailing  on  those  who  pass  by  to  write  their  names  in 
a kind  of  memorandum-book  which  one  of  them  offers  to 
their  benefactors  for  that  purpose.  Amongst  this  order  may 
likewise  be  reckoned  those  vagabonds,  who  amuse  the  public 
with  their  legerdemain.  There  are  some  of  them,  who  with 
undaunted  courage  will  get  on  the  backs  of  tigers  tamed  for 
that  purpose,  and  ride  from  town  to  town,  and  place  to  place, 
without  the  least  apprehension  of  danger  from  those  savage 
beasts,  though  they  are  neither  bridled  nor  fettered.  These 
impostors  have  always  a large  retinue  of  mendicants,  who 
act  the  part  of  the  devotees,  and  penitents,  and  who  bestow  on 
each  other  severe  blows  on  the  head,  by  Avay  of  devotion. 

Among  this  mendicant  crew,  there  are  some  who  live  like 
hermits,  retired  in  rocks  and  caverns ; for  whom  the  devotees 
make  large  voluntary  contributions,  and  consult  them,  as  they 
would  an  oracle.  As  the  Chinese  encourage  and  support 
several  distinct  orders  of  these  pious  drones,  so  there  are  va- 
rious kinds  of  discipline  observed  amongst  them.  Some  are 
collected  into  a society,  live  in  cloisters,  and  in  a state  of  cell- 


CHINESE. 


503 


bacy ; being  obliged  to  abstain  from  flesh,  fish,  wine,  and  wo- 
men. They  are  maintained  out  of  the  annual  revenue,  esta- 
blished by  the  government  for  the  support  of  all  convents  in 
general,  and  by  the  charitable  contributions  of  the  people. 
Some  of  these  monks  are,  however,  sufficiently  diligent  and 
ingenious  to  maintain  themselves  by  their  own  manual  opera- 
tions ; the  other  monks  are  extracted  from  the  very  dregs  of 
the  populace,  who,  in  their  infancy  were  sold  for  slaves,  and 
who  in  all  probability  constitute,  out  of  their  despicable  body, 
the  major  part  of  the  before-mentioned  vagabonds.  One  pe- 
culiar employment  of  the  Bonzes,  who  are  Fohists,  is  to  at- 
tend and  assist  at  all  funeral  solemnities ; whilst  those  of  the 
sect  of  Lanzu  take  upon  themselves  the  office  of  exorcists, 
pretend  to  find  out  the  philosopher’s  stone,  and  to  foretel  all 
future  events. 

There  are  four  several  orders  of  this  sect  of  Lanzu,  who  are 
distinguished  by  four  several  colours,  viz.  black,  white,  yellow, 
and  red.  They  have  one  principal,  or  general,  who  has  seve- 
ral provincials,  subordinate  to,  and  dependent  on  him,  and 
they  live  upon  the  established  revenue,  and  the  charity  of  the 
devotees.  When  they  beg  about  the  streets,  they  repeat  some 
peculiar  prayers,  which  the  devotees  pay  for  the  advantage  of, 
viz.  an  absolute  remission  of  all  their  sins.  These  priests  or 
monks  are  assistants  likewise  at  all  funeral  solemnities.  They 
are  enjoined  not  to  marry  during  the  time  they  keep  their 
solemn  vow ; but  by  Avay  of  recompense,  they  have  the  privi- 
lege of  abandoning  it,  whenever  they  think  it  convenient. 

A monk,  who  is  found  guilty  of  fornication,  during  the  time 
of  his  vow,  is  punished  most  severely.  They  bore  a hole  in 
his  neck  with  a hot  iron,  and  thrust  a chain  through  the 
wound,  of  about  sixty  feet  long,  and  in  that  deplorable  condi- 
tion, and  naked  as  he  was  born,  lead  him  all  over  the  city, 
till  he  has  collected  a considerable  sum  of  money,  for  the  sole 
service  of  the  convent  to  which  he  belongs.  Another  monk 
who  follows  him,  lashes  him  severely,  whenever  he  offers  to 
lay  hold  of  the  chain  to  mitigate  his  pain. 

Independently  of  the  Bonzes,  there  are  some  nunSj  who 
make  a vow  of  perpetual  virginity.  These  female  devotees 
have  their  heads  closely  shaved,  but  their  number  is  incon- 
siderable, in  comparison  with  that  of  the  monks.  The  latter 
(at  least  such  among  them  as  are  of  the  sect  of  Fo)  are  obliged 
to  let  their  beards  and  hair  grow.  The  monks  of  the  sect  of 
Lanzu,  or  Fo,  and  both  of  them,  in  all  probability,  assume  the 
power  of  calling  down  the  rain  at  pleasure,  and  are  obliged  to 
perform  it  when  required.  Dapper,  in  his  extracts  relating  to 


604 


PAGAN  NATIONS. 


China,  tells  us,  that  a Bonze,  who  undertakes  that  it  shall  rain, 
is  threatened  hard  to  be  bastinadoed,  if  he  fail  of  producing 
rain  within  six  days. 

The  feast  of  the  Lanterns  is  the  most  remarkable  of  the 
Chinese  festivals.  This  is  celebrated  the  fifteenth  day  of  the 
Feast  of  Lan  nionth ; every  one  sets  out  some  lantern,  or 

terns  ' ^^lother,  but  of  various  prices,  according  as  their 

circumstances  will  best  admit;  some  of  them  are 
valued  at  ten  thousand  crowns,  on  account  of  the  decorations 
about  them,  and  are  from  twenty-five  to  thirty  feet  in  diame- 
ter. They  are  a kind  of  halls,  or  spacious  apartments,  in 
which  they  can  make  sumptuous  entertainments,  take  their 
rest,  receive  visits,  act  plays,  and  have  balls  and  assemblies. 
These  lanterns  are  illuminated  with  an  infinite  number  of 
wax-candles,  and  surrounded  with  bonfires.  The  Chinese 
ascribe  the  rise  of  this  festival  to  an  unhappy  misfortune,  which 
happened  in  the  family  of  a certain  mandarin,  whose  daughter, 
as  she  was  walking  one  evening  on  the  bank  of  a river,  fell  in 
and  was  drowned.  The  disconsolate  father  ran  to  her  assist- 
ance attended  by  all  his  domestics.  In  order  to  find  her,  he 
put  out  to  sea,  with  a vast  number  of  lanterns  along  with  him. 
All  the  inhabitants  of  the  place  followed  him  with  lighted 
flambeaux.  The  whole  night  was  spent  in  search  after  her; 
but,  alas ! to  no  manner  of  purpose.  The  only  consolation 
the  mandarin  had,  was  to  find  himself  beloved,  and  that  his 
neighbours  were  officious  to  assist  him.  The  year  following, 
on  the  same  day  of  the  month,  bonfires  were  made  upon  the 
river  side,  &c.  This  ceremony  was  annually  observed;  and 
at  that  time,  every  one  lighted  up  lanterns,  till  by  degrees  it 
grew  into  an  established  custom.  Others  ascribe  the  origin 
of  this  Chinese  festival  to  an  extravagant  project  of  one  of 
their  emperors,  who  formerly  proposed  to  shut  himself  up  with 
his  concubines  in  a magnificent  palace,  which  he  erected  on 
purpose,  and  illuminated  with  pompous  lanterns,  that  he  might 
have  the  pleasure,  if  we  may  credit  the  Chinese  history,  of  be- 
holding a new  sky,  as  a canopy  over  his  head,  for  ever  illu- 
minated, always  calm  and  serene,  which  might  make  him  for- 
get in  time  the  various  revolutions  of  the  old  world.  These 
irregularities  caused  an  insurrection  amongst  his  subjects, 
who  demolished  his  costly  and  magnificent  palace;  and  in 
order  to  transmit  to  posterity  the  remembrance  of  his  shame- 
ful conduct,  hung  out  the  lanterns  all  over  the  town.  This 
custom  was  annually  repeated,  and  in  process  of  time  became 
an  established  solemn  festival. 

The  Festival  of  Agriculture,  the  establishment  of  which  is 


A Chinese  Begging  Friar,  p.  502. 


Begging  devotees  of  China  and  Jugglers  mounted  on  tame  Tigers, 
p.  502. 


CHINKSli.  505 

ascribed  to  an  emperor,  who  Nourished  about  a hundred  and 
eighty  years  before  the  nativity  of  our  Blessed  Festival  of 
Saviour,  is  celebrated  likewise  with  considerable  Agriculture, 
solemnity.  In  every  town  throughout  the  whole 
empire,  when  the  sun  is  in  the  middle  of  Aquarius,  “one  of 
the  chief  magistrates  being  crowned  with  flowers,  and  sur- 
rounded with  musicians,  and  a crowd  of  people,  provided  with 
lighted  flambeaux,  streamers,  and  colours,  marches  in  proces- 
sion out  of  the  eastern  gate  of  the  city.  Several  persons  fol- 
low him,  who  carry  on  levers,  various  images  composed  of 
wood  and  pasteboard,  set  off  and  embellished  with  silk  and 
gold,  representing  the  ancient  histories  that  relate  to  agricul- 
ture. The  streets  are  hung  with  tapestry,  and  beautified  with 
triumphal  arches.  The  magistrate  then  advances  to  the  east, 
as  if  he  were  going  to  meet  the  new  season,  when  a kind  of 
pageant  appears,  in  the  form  of  a cow,  made  of  burnt  clay,  of 
such  an  enormous  size,  that  forty  men  are  scarcely  able  to  carry 
it ; and  on  the  back  of  it  sits  a beautiful  boy  alive,  who  repre- 
sents the  genius  of  husbandry  in  a careless  dress,  with  one 
leg  bare,  and  the  other  covered  with  a kind  of  buskin.  This 
youth  never  ceases  from  lashing  the  cow.  Two  peasants, 
loaded  with  all  the  various  implements  made  use  of  in  tillage, 
march  immediately  after  him.  All  these  ceremonies  are  em- 
blematical. The  incessant  lashes,  which  the  youth  gives  the 
cow,  denote  the  constant  application  which  is  required  for  all 
rural  labours ; his  having  one  leg  bare,  the  other  buskined,  is 
the  symbol  of  their  hurry  and  diligence,  which  scarcely  af- 
fords them  time  to  dress  themselves,  before  they  go  to  work. 
As  soon  as  this  magistrate  is  arrived  with  his  pompous  reti- 
nue of  attendants  at  the  emperor’s  palace,  all  the  flowers  and 
other  embellishments,  with  which  the  monstrous  cow  is  dress- 
ed, are  taken  off ; after  that,  her  belly  is  opened,  from  whence 
several  little  cows,  composed  of  the  same  materials,  are  taken 
out,  which  the  emperor  distributes  amongst  his  ministers  of 
state,  in  order  to  remind  them  of  the  care  which  is  requisite, 
in  all  afi'airs  relating  to  husbandry,  and  to  admonish  his  sub- 
jects never  to  let  any  piece  of  ground  lie  fallow,  and  to  avoid 
idleness,  which  is  the  inlet  to  all  misfortunes.  On  this  day 
they  are  encouraged  to  the  practice  of  industry,  by  the  royal 
example  of  the  emperor  himself,  who  according  to  the  ancient 
practice,  made  the  bread,  which  was  peculiarly  appropriated 
for  the  service  of  their  sacrifices,  out  of  that  part  of  the  harvest, 
which  he  had  gathered  in  with  his  own  hands. 

The  Chinese  celebrate  likewise  their  New^-year’s  day  with 
considerable  pomp,  and  sumptuous  preparations.  At  that  time 
■ 43 


506 


PAGAN  NATIONS. 


New  Year’s  ^ perfect  cessation  from  all  manner  of 

business ; the  posts  are  stopped,  and  all  their 
courts  of  judicature  throughout  the  empire  are 
shut  up.  The  Chinese  call  these  vacations  the  shutting  up  their 
seals,  because  at  that  time  they  lock  up  the  seals  which  belong 
to  each  particular  court  in  a strong  box  kept  for  that  purpose. 
Every  body  then  makes  merry,  and  partakes  of  the  general  joy. 
As  the  Chinese  are  superstitious  to  the  last  degree,  in  respect  to 
the  observance  of  particular  days,  they  are  obliged  to  make  a 
formal  choice  of  one  day  for  shutting  up  their  seals,  and  ano- 
ther for  opening  them  again.  The  mathematical  court,  the 
members  of  which  are  the  proper  intendants  of  their  lots,  and 
choice  of  days,  settle  and  determine  the  affair  of  their  seals 
some  considerable  time  before  their  new  year  commences. 
The  choice  and  determination  made  by  this  court  are  commu- 
nicated in  due  time  to  all  the  provinces  ; so  that  this  peculiar 
ceremony  of  shutting  up  and  opening  the  seals  is  performed 
on  the  very  same  day  throughout  the  whole  empire.  The 
Chinese  on  this  grand  festival  of  their  new  year,  take  parti- 
cular care  to  bring  out  their  gods,  and  plant  them  as  commo- 
diously  as  may  be,  over  their  respective  doors.  These  idols 
are  called  their  Portal  Gods ; and  though  this  custom  be  ob- 
served indeed  for  the  most  part  on  all  their  festivals,  yet  it  is 
more  particularly  practised  at  this  season  than  at  any  other. 

The  pyramidical  towers  h-ave  always,  according  to  the  rela- 
tions of  Father  Kircher,  Le  Comte,  Dapper,  and  several  other 
historians,  some  paged  adjacent  to  them ; for  which 
reason  there  is  a communication  between  the 
celebrated  porcelain  tower,  and  the  edifice,  which  the  Chinese 
have  distinguished  by  the  title  of  the  Temple  of  Remembrance. 
There  is  such  a variety  of  these  temples,  that  they  are  almost 
innumerable.  The  Bonzes,  and  other  persons  of  the  same 
stamp,  reside  in  them,  and  live  either  on  the  settled  revenues 
of  them,  or  on  such  other  emoluments  as  their  art  and  indus- 
try can  procure.  They  are  likewise  appointed  for  the  accom- 
modation of  travellers  ; and  as  such,  bear  a very  near  affinity 
to  the  Turkish  caravansaries.  The  inner  part  of  the  temple 
is  embellished  with  several  images  and  idols  ; some  of  which 
are  their  real  deities  or  genii ; and  others  only  symbols  or 
hieroglyphics,  after  the  manner  of  the  Egyptians.  The  walls 
of  these  pagods  are  generally  made  hollow,  and  full  of  little 
niches,  for  the  more  convenient  situation  of  their  idols,  which 
are  mostly  represented  in  basso  relievo.  The  pagod  is  illu- 
minated with  a vast  variety  of  lamps,  which  burn  night  and 
day  in  honour  of  the  dead.  In  the  centre  stands  an  altar,  and 


Pagods. 


CHINESE. 


50T 


on  the  table  belonging  to  it  an  idol  of  gigantic  size,  to  which 
the  temple  is  peculiarly  devoted.  This  monstrous  idol  has 
several  others  of  a more  moderate  size,  who  stand  round  him, 
in  the  quality  of  guards.  In  general,  a hollow  bamboo,  which 
is  both  long  and  thick,  and  encloses  several  lesser  ones,  on 
which  are  written  divers  predictions  in  Chinese  characters,  is 
placed  before  the  principal  idol.  Censers,  in  Avhich  incense 
is  for  ever  burning,  are  placed  on  each  side  of  the  altar.  At 
the  front  of  it  is  a wooden  bowl,  for  no  other  use  but  to  receive 
their  oblations.  The  altar  is  painted  all  over  with  a beautiful 
red,  which  colour  is  appropriated  to  those  things  only  which 
are  sacred. 

It  is  in  one  of  the  pagods  that  the  Emperor  himself  offers 
up  his  sacrifices  with  extraordinary  pomp  and  magnificence. 
No  procession  that  is  ever  made  in  Europe  is  Sacrifices  of 
more  grand  and  solemn,  than  this  public  act  of  theemperor.° 
the  emperor’s  devotion.  Four  and  twenty  trum- 
peters, dressed  with  large  golden  rings  or  hoops,  four  and 
twenty  drummers,  four  and  twenty  officers  with  varnished 
or  gilt  staves,  one  hundred  soldiers  with  rich  and  magnificent 
halberts,  a hundred  mace-bearers,  and  two  principal  officers, 
march  before  him.  This  kind  of  van-guard  is  followed  by 
four  hundred  lantern-bearers,  four  hundred  link-men,  two 
hundred  lance-bearers,  adorned  with  large  locks  of  silk,  four 
and  twenty  standards,  on  which  are  painted  the  signs  of  the 
zodiac,  and  fifty-six  other  signs,  which  represent  the  celestial 
constellations.  After  them  two  hundred  large  gilt  fans  are 
carried,  embellished  with  the  figures  of  dragons  and  other  li- 
ving creatures;  four  and  twenty  large  magnificent  umbrellas, 
and  after  them,  his  imperial  majesty’s  buffet,  supported  by  his 
gentlemen-officers,  the  whole  furniture  of  which  is  solid  gold. 

At  the  close  of  this  pompous  march  the  Emperor  himself 
appears  on  horseback,  dressed  in  the  most  gorgeous  apparel, 
surrounded  with  ten  white  sumpter  horses,  whose  trappings 
are  all  embellished  with  gold  and  precious  stones,  attended  by 
a hundred  guards,  and  several  pages  of  honour.  An  umbrella 
is  held  over  the  head  of  the  Emperor,  which  secures  him 
fromall  the  injuries  of  the  weather,  and  is  embellished  with  all 
the  costly  curiosities,  that  the  most  lively  imagination  can 
possibly  devise.  Several  princes  of  the  blood,  and  mandarins 
of  the  first  order,  and  other  persons  of  the  highest  quality  and 
distinction,  dressed  in  their  robes  of  state,  follow  his  imperial 
majesty.  After  them  march  five  hundred  young  noblemen, 
attended  by  a thousand  footmen,  thirty-six  porters  bearing  on 
their  shoulders  an  open  chair,  like  a triumphal  car,  a hundred 


508 


PAGAN  NATIONS. 


and  twenty  other  porters  bearing  a covered  chair,  four  chari- 
ots, some  drawn  by  elephants  and  others  by  horses.  Each 
chair  and  chariot  is  attended  by  fifty  servants  all  richly 
dressed,  and  all  the  elephants  as  well  as  the  horses  are  ca- 
parisoned with  the  most  magnificent  housings. 

The  whole  procession  is  closed  by  two  thousand  mandarins, 
and  two  thousand  military  officers.  As  there  is  no  variation 
in  this  pompous  solemnity,  and  as  every  one  is  fully  apprised 
that  the  ceremony  will  always  be  celebrated  in  the  same  pom- 
pous manner,  the  Emperor  is  at  no  extravagant  expense  to  sup- 
port the  grandeur  of  it ; so  that  whenever  he  is  disposed  to  per- 
form his  public  sacrifices,  his  subjects  in  general  are  always 
ready  to  attend  him. 

Independently  of  the  almanacks,  calendars,  and  other  little 
books,  which  their  juggling  empirics  impose  upon  the  devo- 

Divination  women,  as  infallible  guides 

for  their  future  conduct,  there  are  others  who 
treat  of  divination  by  numbers,  circles,  and  figures,  by  palm- 
istry, dreams,  and  physiognomy.  Some  of  these  vagabonds 
pretend  to  instruct  the  female  sex,  how  to  have  children  soon 
and  with  success.  Others  profess  to  sell  the  wind,  as  it  is 
practised  in  the  north  of  Sweden,  &c.  These  last-mentioned 
quacks  hunt  always  in  couples.  One  of  them  with  a very 
grave  and  demure  countenance  carries  on  his  right  shoulder  a 
bag,  in  which  his  airy  commodity  is  inclosed,  out  of  which  he 
delivers,  at  the  price  agreed  on,  such  a quantity  as  the  credu- 
lous purchaser  imagines  he  shall  have  occasion  for.  In  his 
left  hand  he  carries  a hammer,  with  which  he  strikes  the 
ground  in  a formal  manner,  in  order,  as  he  pretends,  to  make 
the  genius  or  spirit  of  the  wind  ascend,  who,  if  you  give  credit 
to  their  assertions,  rides  conspicuously  in  the  air  in  a human 
shape,  borne  on  the  wings  of  some  bird  of  note. 

The  ceremony,  as  it  is  instituted  and  appointed  by  the  Chi- 
nese ritual,  for  the  conjuration  or  raising  up  of  spirits,  consists 
. . in  pouring  a certain  quantity  of  wine  on  the 

figure  of  a man  composed  of  straw.  But  nothing 
can  be  more  whimsical  than  the  manner  m which 
they  consult  their  domestic  idols.  They  take  two  little  sticks, 
on  one  side  flat,  and  on  the  other  round,  and  tie  them  fast  to- 
gether with  thread  ; and  having  made  their  humble  supplica- 
tions to  the  idol,  with  all  imaginable  fervency  and  devotion, 
they  throw  the  sticks  down  before  it  with  a full  assurance 
that  their  petitions  will  be  graciously  heard  and  answered.  If 
they  accidentally  fall  on  the  flat  side,  they  then  expostulate 
with  their  god  ; however,  they  proceed  to  cast  the  lots  a 


CHINESE. 


509 


second  time ; and  it  on  this  repetition,  they  prove  as  unsuc- 
cessful as  before,  they  resent  their  ill  treatment,  and  proceed 
from  words  to  blows.  Notwithstanding  all  this,  they  are  sel- 
dom discouraged,  but  cast  their  lots  over  and  over  again,  till 
at  last  they  prove  propitious.  Sometimes  they  throw  these 
little  sticks  into  a pot,  and  after  they  have  drawn  them  out, 
consult  some  ^ook  of  conjuration,  to  know  whether  their  lots 
be  fortunate  or  unfortunate.  *■ 

There  are  other  divinations  of  the  Chinese  which  consist  in 
a curious  inquiry  into  the  motion  of  tortoises,  the  flight  and 
noise  of  some  particular  birdsT— the^arious  cries  or  sounds  of 
beasts,  their  accidental  rencounters  in  a morning,  &c.  Several 
who  profess  themselves  adepts  in  these  superstitious  practices, 
reside  in  solitary  dens,  and  gloomy  caverns.  These  people, 
however,  do  not  make  prognostications  their  sole  study  and 
employment,  for  they  are  very  assiduous  in  their  search  after 
the  philosopher’s  stone,  in  the  composition  of  philtres,  and 
other  secrets,  equally  pernicious. 

The  Chinese,  when  they  are  determined  to  marry,  have  not 
the  liberty  to  consult  their  own  inclinations.  They  are 
obliged  to  declare  their  intention  to  their  rela-  Marria‘»'e 
tions,  or  to  some  old  women,  who  make  it  their 
trade  (if  the  expression  may  be  allowed)  to  be  match-makers, 
and  who  are  well  paid  for  their  deceitful  offlces.  The  wed- 
ding day  having  arrived,  the  bride  is  carried  in  a chair  of 
state,  preceded  several  musicians,  and  followed  by  the 
bridegroom  and  several  relations.  The  bride  brings  no 
other  portion  than  her  wedding-garments,  with  some  other 
clothes,  and  a few  household-goods.  The  bridegroom  attends 
her  to  his  own  door.  He  opens  the  chair  of  state,  in  which 
before  she  was  closely  shut  up,  and  conducting  her  into  a pri- 
vate apartment,  recommends  her  to  the  care  of  several  ladies 
invited  to  the  wedding,  who  spend  the  whole  day  together  in 
feasting,  and  other  innocent  amusements,  whilst  the  bridegroom 
follows  the  same  example  amongst  his  male  friends  and  ac- 
quaintance. 

Gentil  informs  us,  that  the  young  ladies  receive  their  por- 
tions from  their  future  husbands,  one  part  of  which  is  paid 
down,  on  the  execution  of  the  marriage  articles,  and  the  other 
a little  before  the  nuptials  are  solemnized.  The  bridegroom, 
moreover,  in  addition  to  this  dowry,  makes  several  valuable 
presents  of  silks,  fruits,  wine,  &c.  to  the  relations  of  his  mis- 
tress. The  intended  bride  and  bridegroom  never  see  each 
other  till  their  nuptials,  which  are  always  carried  on  by 
matcli-mab'ers,  and  are  fullv  concluded  on  both  sides,  so  tliat 
43* 


5i0 


PAGAN  NATIONS. 


nothing  remains  to  complete  them  but  the  wedding  ceremony. 
When  that  is  over,  the  bridegroom,  after  several  particular 
ceremonies,  presents  a wild  duck  to  his  father-in-law,  whose 
servants  carry  it  directly  to  the  bride,  as  a further  pledge  and 
testimony  of  the  bridegroom’s  love  and  affection.  After  this, 
both  parties  are  introduced  into  each  other’s  company,  for  the 
first  time ; a long  thick  veil,  however,  even  then  conceals  the 
beauty  or  deformity*  of  the  bride,  from  the  eyes  of  the  bride- 
groom. “ They  salute  each  other,  and  on  their  knees  with 
reverence,  adore  the  heavens,  the  earth,  and  the  spirits.  After 
this,  the  bride’s  father  gives  an  elegant  entertainment  at  his 
own  house ; the  bride  then  unveils  her  face,  salutes  her  hus- 
band, who  examines  all  her  features,  with  the  utmost  atten- 
tion. She  waits  with  fear  and  impatience  to  know  the  result 
of  his  accurate  survey,  and  endeavours  to  read  in  his  eyes  the 
opinion  he  has  formed  of  her.  He  salutes  her  in  his  turn, 
and  after  the  bride  has  kneeled  down  four  times  before  him, 
and  he  twice  before  his  bride,  they  both  sit  down  together 
at  table.  Meanwhile,  the  father  of  the  bridegroom  gives  a 
sumptuous  entertainment  to  his  friends  and  relations,  in  another 
room ; and  the  bride’s  mother,  in  the  same  manner,  enter- 
tains her  female  relations,  and  the  wives  of  her  husband’s 
friends,  in  her  own  apartment.  After  these  repasts  are  over, 
the  bride  and  bridegroom  are  conducted  into  their  bedchamber, 
without  the  former  so  much  as  having  seen  her  husband’s 
father  or  his  mother.  But  the  day  following  she  pays  them  a 
visit,  in  a very  formal  and  ceremonious  manner,  when  another 
public  entertainment  is  prepared,  at  which  she  takes  upon  her- 
self the  office  of  entertaining  the  guests.  She  waits  upon  her 
mother-in-law  at  table,  and  eats  her  leavings,  as  a testimony 
that  she  is  no  stranger,  but  one  of  the  family ; for  it  is  a con- 
stant custom  amongst  them,  never  to  offer  even  to  the  servants 
of  strangers  the  fragments,  which  are  taken  from  their  own 
table. 

“ The  solemnization  of  their  nuptials  is  always  preceded  by 
three,  days’  mourning,  during  which  they  abstain  from  all 
manner  of  gay  amusements.  The  reason  on  which  this  cus- 
tom is  grounded,  is  that  the  Chinese  look  upon  the  marriage 
of  their  children  as  an  image  or  repi%sentation  of  their  own 
death,  because  at  such  time  they  become  their  successors,  as 
it  were  beforehand.  The  friends  and  relations  of  the  father 
never  congratulate  him  on  this  occasion,  and  in  case  they 
make  him  any  presents,  they  never  take  the  least  notice  of  the 
intended  nuptials.” 

The  Chinese  in  their  mourning  lay  aside  yellow  and  blue 


CHIXESK.  511 

which,  in  their  opinion,  are  gay  colours,  and  dress  themselves 
only  in  white,  a colour  destined  by  them  to  ex- 
press  their  sorrow  from  the  earliest  times.  No  ouimng. 
one,  from  the  prince  to  the  meanest  mechanic,  ever  deviates 
from  this  established  custom.  In  general,  they  wear  girdles 
made  of  hemp.  Their  mourning  for  all  their  relations  is  of 
longer  or  shorter  duration,  according  to  proximity  of  blood. 

As  soon  as  ever  a person  has  expired,  some  relation  ot 
friend  immediately  takes  his  coat,  ascends  to  the  top  of  the 
house,  and  turning  his  face  towards  the  north,  calls  as  loudly 
as  possible  upon  the  soul  of  the  deceased  three  times  succes- 
sively. He  addresses  himself  to  the  heaven,  the  earth,  and 
the  mid-region  of  the  air.  After  which,  he  folds  the  coat  up, 
and  turns  his  face  towards  the  south ; then  he  unfolds  the  coat 
again,  and  spreads  it  over  the  deceased,  there  to  remain  three 
days  untouched,  in  expectation  that  his  soul  will  resume  its 
former  state.  The  same  ceremony  is  observed  out  of  their 
cities,  for  a person  who  has  unfortunately  been  killed. 

When  a Chinese  dies,  an  altar  is  immediately  erected  in 
some  particular  room  in  the  house,  which  in  general  is  hung 
with  mourning.  An  image  or  representation  of  the  deceased, 
is  laid  upon  the  altar,  with  all  the  decorations  before  men- 
tioned, and  the  corpse  behind  it  in  a coffin.  Every  one  that 
approaches  it,  to  testify  their  concern,  or  pay  their  compli- 
ments of  condolence,  bow  the  knee  four  times  before  the  image, 
and  prostrate  themselves  to  the  very  ground;  but  before  these 
genuflexions,  they  make  their  oblations  of  perfumes.  The 
children  of  the  deceased,  if  there  be  any  who  survive  him, 
stand  dressed  in  mourning  close  by  the  coffin;  and  his  wives 
and  relations  weep  aloud,  with  the  female  mourners  w’ho  are 
hired,  behind  a curtain  wffiich  conceals  them.  It  is  to  be  ob- 
served, that  according  to  the  Chinese  ritual,  as  soon  as  the 
corpse  of  the  deceased  is  laid  in  the  coffin,  there  must  be  as 
much  corn,  rice,  silver,  and  gold,  put  into  his  mouth,  as  his 
circumstances  will  admit  of  They  put  likewise  a quantity 
of  nails,  and  several  scissors  tied  up  in  purses,  and  laid  at 
each  corner  of  the  coffin,  that  he  may  cut  them  as  occasion 
shall  require. 

The  day  on  which*  the  funeral  is  to  be  solemnized,  all  the 
relations  and  friends  meet  at  the  house  of  the  deceased,  dressed 
in  mourning,  who,  together  with  the  priests,  form  the  funeral 
procession,  which  is  attended  with  the  images  or  pictures  of 
men,  women,  elephants,  tigers,  &c.  all  destined  to  be  burnt, 
for  the  benefit  of  tbe  party  deceased.  The  priests,  and  those 
who  are  hired  to  read  prayers,  or  make  a funeral  panegyric 


512 


PAGAN  NATIONS. 


over  the  grave,  bring  up  the  rear.  Several  persons  march  in 
the  front,  with  brazen  censers,  of  a considerable  size,  on  their 
shoulders.  The  children  of  the  deceased  march  directly  after 
the  corpse,  on  foot,  leaning  upon  sticks,  which  is  an  expres- 
sion, at  least  an  external  one,  of  sorrow  and  concern. 

After  the  children  come  the  wives,  and  the  more  distant  re- 
lations of  the  deceased,  in  a close  litter.  A great  variety  o. 
ceremonies  attend  this  procession  ; but  we  shall  only  take  no- 
tice, that  it  is  accompanied  with  the  sound  of  tymbals,  drums, 
flutes,  and  other  instrumental  music.  As  soon  as  the  coffin 
has  advanced  about  thirty  yards  from  the  house,  a considera- 
ble quantity  of  red  sand  is  thrown  upon  it. 

Each  family  has  a sepulchre  belonging  to  it,  which  is 
erected  on  some  little  hill,  or  place  adjacent,  embellished  with 
figures  and  other  decorations,  like  those  at  the  procession. 
Epitaphs  and  other  inscriptions  are  also  in  use  among  them. 

SEC.  II. RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  THE 

JAPANESE. 

The  most  prevalent  religious  sects  in  Japan  are  those  of 
Sinto  and  Budsdo.  That  of  Sinto,  which  is  the  most  ancient, 

Relio-ious  its  adherents  are  now  least  numerous,  is 

conceived  to  have  originated  from  Babylonian 
emigrants,  and  to  have  been  originally  very  sim- 
ple and  pure  in  its  tenets.  Its  followers  acknowledge  a Su- 
preme Being,  who  inhabits  the  highest  heavens,  and  who 
is  far  too  great  to  require  their  worship ; but  they  admit  a mul- 
titude of  inferior  divinities,  who  exercise  dominion  over  the 
earth,  water,  air,  &c.,  and  have  great  power  in  promoting  the 
happiness  or  misery  of  the  human  race.  They  have  some 
conception  of  the  soul’s  immortality ; and  believe  that  a happy 
abode  immediately  under  heaven  is  assigned  to  the  spirits  of 
the  virtuous,  while  those  of  the  wicked  shall  be  doomed  to 
wander  to  and  fro  under  the  firmament.  Their  practical  pre- 
cepts are  directed  to  inculcate  a virtuous  life,  and  obedience  to 
the  laws  of  the  sovereign.  They  abstain  from  animal  food,  and 
are  reluctant  to  shed  innocent  blood,  or  even  to  touch  a dead 
body.  Their  churches  contain  no  visible  idols,  nor  any  repre- 
sentation of  the  Supreme  Being;  but  sometimes  a small  image 
is  kept  in  a box,  to  represent  some  inferior  deity,  to  whom  the 
temple  is  consecrated.  In  the  centre  of  the  temple  is  fre- 
quently placed  a large  mirror,  made  of  well  polished  cast 
metal,  which  is  designed  to  represent  the  worshippers,  that  in 
like  manner  as  their  personal  blemishes  are  therein  displayed. 


JAPANESE. 


513 


SO  aro  their  secret  evil  thoughts  exposed  to  the  all-searching 
eyes  of  the  immortal  gods.  The  worshippers  approach  these 
temples  with  great  devotion  of  manner,  and  with  the  most 
scrupulous  attention  to  cleanliness  of  person  and  apparel.  Ad- 
vancing reverently  to  the  mirror,  they  bow  themselves  to  the 
ground,  prefer  their  prayers,  present  their  offerings,  and  then 
repair  to  their  amusements.  The  kubo  professes  himself  to 
belong  to  this  sect,  and  is  bound  to  make  a visit  annually  in 
person,  or  by  an  ambassador,  to  one  of  their  temples,  to  per- 
form his  devotion  and  present  gifts. 

Budsdo’s  doctrine  was  brought  originally  from  the  coast  of 
Malabar,  and  is  considered  the  same  Avith  that  of  Budha  in 
riindostan.  Passing  from  China  into  .Japan,  it  r u 7 

became  blended  with  that  of  Sinto,  and  gave  birth  ° ^ 

to  a monstrous  mixture  of  superstition.  Its  pe- 
culiar tenets  are,  that  the  souls  of  men  and  of  beasts  are  equally 
immortal,  and  that  the  souls  of  the  wicked  are  condemned  to 
undergo  punishment  and  purification,  by  passing  after  death 
into  the  bodies  of  the  lower  animals.  There  are  many  other 
sects,  very  opposite  in  their  tenets  and  observances ; but  they 
are  said  to  live  together  in  great  harmony,  or  rather  to  share 
in  all  their  mutual  superstitions.  The  Dairi,  or  ecclesiastical 
sovereign,  seems  to  be  the  general  head  of  all  those  different 
sects,  and  appoints  the  principal  priests  throughout  the  coun- 
try. Every  sect  has  its  respectiA^e  church  and  peculiar  idols, 
Avhich  are  commonly  remarkable  for  their  uncouth  and  hide- 
ous form.  Thunberg  mentions  one  colossal  A\moden  image, 
Avhich  measures  ten  yards  across  the  shoulders,  and  affords 
room  for  six  men  to  sit  upon  its  Avrist.  The  inferior  divinities 
are  innumerable,  as  almost  every  trade  has  its  tutelar  god,  and 
in  one  temple  not  less  than  thirty-three  thousand  three  hundred 
and  thirty-three  are  said  to  be  ranged  around  the  supreme 
deity.  The  temples  are  commonly  built  in  the  suburbs  of  the 
town,  on  the  most  elevated  and  suitable  spots,  to  Avhich  are  fre- 
quently attached  beautiful  a\'enues  of  cypress  trees,  AAuth  hand- 
some gates.  The  idols  are  usually  exhibited  upon  an  altar 
surrounded  AAuth  flowers,  incense,  and  other  decorations.  They 
are  filled  Avith  the  loAver  or  secular  priests,  who  attend  to  keep 
them  clean,  to  light  the  lamps  and  fires,  to  present  the  floAvers 
and  incense,  and  to  admit  Avorshippers  at  all  times  of  the  day. 
Even  strangers  are  alloAved  to  enter,  and  sometimes  to  lodge 
in  the  temples.  To  some  of  the  more  noted  churches  it  is 
common  to  perform  pilgrimages,  especially  to  the  temples  of 
Tsie,  the  most  ancient  in  the  empire,  and  almost  completely 
ecayed  with  age,  notwithstanding  the  utmost  care  to  preserve 


514 


PAGAN  NATIONS. 


its  ruins.  Its  sole  ornaments  are  a mirror,  denoting  that  no- 
thing can  be  hid  from  the  supreme  being,  and  slips  of  white 
paper  hung  round  the  walls,  to  signify  that  nothing  but  what 
is  pure  should  approach  his  presence.  To  this  place,  the  em- 
peror must  send  an  ambassador,  on  the  first  day  of  every 
month,  and  every  individual  must  make  a visit,  at  least  once 
in  the  course  of  his  life.  Such  a pilgrimage,  besides  its  merit, 
is  rewarded  with  an  indulgence  or  remission  of  sins  for  a 
whole  year.  There  are  also  in  Japan  orders  of  monks  or 
nuns;  one  of  which  consists  of  blind  persons,  a kind  of  beg- 
gars dispersed  over  the  empire,  and  another,  called  monks  of 
the  mountain,  are  a species  of  fortune-tellers  and  quack-doctors, 
who  are  bound  to  live  on  roots  and  herbs,  to  practise  constant 
ablutions,  and  to  traverse  deserts  and  mountains  once  in  a year. 
There  are  likewise  several  philosophical  sects  in  the  country, 
who  disclaim  all  external  worship;  one  of  the  mo.st  celebrated 
of  which  adopts  the  tenets  of  the  Chinese  Confucius,  and  re- 
sembles in  its  general  principles  the  ancient  school  of  Epicu- 
rus. Its  followers  acknowledge  a kind  of  anima  mundi,  but 
limit  the  existence  of  man  to  the  present  life;  and  inculcate 
the  general  practice  of  virtue,  but  allow  and  even  applaud  the 
commission  of  suicide.  Almost  immediately  after  the  dis- 
covery of  Japan  by  the  Portuguese,  the  Christian  religion 
was  introduced  into  the  country  by  the  Jesuit  missionaries  in 
the  year  1549,  and  made  such  rapid  progress,  that  several 
princes  of  the  empire  were  soon  ranked  among  its  converts; 
and  about  the  year  1582,  a public  embassy  was  sent  from  the 
Japanese  court  with  letters  and  valuable  presents  to  the  Roman 
pontiff  But  the  Portuguese  who  had  settled  in  great  num- 
bers in  Japan,  intoxicated  by  the  extent  of  their  commerce,  and 
the  success  of  their  religion,  became  so  obnoxious  to  the  natives 
by  their  avaricious  and  domineering  conduct,  that  the  repre- 
sentations of  the  heathen  priests  became  at  length  sufficiently 
powerful  to  procure  a prohibition  from  the  emperor  against 
the  new  religion,  which  threatened  to  overturn  all  the  ancient 
institutions  of  the  country.  A violent  persecution  was  com- 
menced against  the  Christians,  of  whom  twenty  thousand  are 
said  to  have  been  put  to  death  in  the  year  1590.  Still  did  the 
number  of  proselytes  continue  to  increase,  and  in  the  years 
1591  and  1592,  twelve  thousand  were  converted  and  baptized. 
One  of  the  emperors,  named  Kubo  Fide  Jori,  with  his  whole 
court  and  army,  embraced  the  Christian  name ; and  had  the 
Portuguese  settlers  in  the  country  acted  with  ordinary  pru- 
dence and  gentleness,  their  cause  must  have  triumphed ; but 
the  insolence  of  some  of  their  prelates,  to  some  priests  of  the 


JAPANESE, 


515 


blood,  became  so  insupportable,  that  a new  persecution  arose 
in  the  year  1596,  which  was  carried  on  without  intermission 
for  the  space  of  forty  years,  and  ended  in  the  year  1638  with 
the  total  extermination  of  the  Christians,  and  the  banishment 
of  the  Portuguese  from  the  country.  The  Japanese  govern- 
ment, considering  the  unwarrantable  conduct  of  these  settlers, 
to  be  inseparable  from  their  principles  as  Christians,  have  per- 
severed in  the  enforcement  of  the  most  efficacious  measures  to 
prevent  their  re-introduction  into  the  country  ; and  in  order  to 
detect  any  concealed  adherents  to  these  proscribed  sentiments, 
all  persons  are  required  to  prove  their  freedom  from  such 
heresy,  by  publicly  trampling,  at  the  festival  of  the  new  year, 
upon  the  images  of  the  Catholic  saints. 

Having  given  a general  account  of  the  two  prevalent  reli- 
gious sects  in  Japan,  we  shall  proceed  to  notice  more  particu- 
larly some  of  their  religious  tenets  and  practices. 

If  the  Japanese  have  any  idea  of  rewards  and  punishments 
in  a future  state,  they  perfectly  extinguish  it,  both  by  their 
conduct  and  their  system.  Their  most  refined  and 

conceptions  amount  to  no  more  than  this,  that  the  punishments 
soul,  after  its  separation  from  the  body,  wings  her 
way  towards  Takamans-ferra,  that  is,  high  and  sub-celestial 
fields,  which  lie,  in  their  opinion,  beneath  the  three-and-thirti- 
eth  heaven.  The  souls  of  the  virtuous  are  admitted  in  a mo- 
ment into  those  realms  of  bliss ; but  those  of  the  vicious  are 
refused  admittance,  and  obliged  to  wander  about  in  a discon- 
solate manner  for  a long  time,  to  make  atonement  for  their 
sins.  As  to  their  notion  of  hell,  Kasmpfer  assures  us,  that 
the  Sintoists  acknowledge  no  other  than  the  torment  of  wan- 
dering like  vagabonds  around  those  sub-celestial  fields,  nor 
any  other  devil,  than  the  detestable  Fox,  whom  they  conjure 
in  the  most  solemn  manner ; for  a great  number  of  the  Japan- 
ese look  upon  that  animal  as  the  receptacle  of  the  souls  of 
the  wicked  in  a future  state.  The  odious  name,  which  their 
priests  give  to  that  creature,  is  much  the  same  with  our  deno- 
mination of  the  foul  fiend. 

We  shall  next  proceed  to  the  morals  of  the  Sintoists.  They 
who  are  of  this  sect  maintain,  that  in  order  to  draw  down  the 
benediction  of  the  gods  upon  their  souls  in  the  Morality, 
life  to  come,  but  more  particularly  in  this,  they 
must  take  indefatigable  pains  to  keep  their  souls  unspotted 
and  un defiled,  religiously  abstain  from  every  thing  that  may 
possibly  pollute  them,  or  their  bodies,  strictly  observe  all  festi- 
vals and  other  days  set  apart  for  the  service  and  worship  of 
the  gods,  and  make  voluntary  pilgrimages  to  the  province  of 


516 


PAGAN  NATIONS. 


Isie.  This  part  of  their  empire  is  looked  upon  by  their  devo- 
tees as  their  Holy  Land,  because  Isanagi-Mikotto,  and  his 
wife  Isa7iami,  who  are  the  Adam  and  Eve  of  these  islanders, 
sojourned  there  during  the  whole  of  their  lives.  Tensio-dai- 
sm,  who  was  the  first  of  the  race  of  their  terrestrial  gods,  and 
the  eldest  son  of  Isanagi,  sojourned  likewise  in  this  very  pro- 
vince. They  who  carry  their  devotion  to  the  highest  pitch, 
add  penance  and  humiliation  to  these  four  precepts  of  Sin- 
toism. 

Purity  of  soul,  according  to  these  Sintoists,  consists  in  a 
strict  obedience  to  the  dictates  of  nature  and  the  voice  of  rea- 
P rit  of  soul  utter  abhorrence  of  what  those  dictates 

uriyo  sou.  ]^.espe(>|-iye]y  prohibit;  in  the  exact  observance 
of  the  laws  of  the  i;ealm  ; and  the  commands  of  their  prince; 
and  in  the  abstinence  from  every  action,  that  is  inconsistent 
with  either  the  one  or  the  other.  But  Sintoism,  in  a more 
peculiar  manner,  recommends  to  its  admirers  an  external  pu- 
rity, to  which  its  devotees  are  inviolably  attached,  as  devotees, 
indeed,  in  all  religions  generally  are.  This  external  purity 
consists  in  not  defiling  themselves  with  blood,  in  abstaining 
from  oil  manner  of  flesh,  and  taking  particular  care  not  to 
touch  the  dead. 

The  observance  of  solemn  festivals,  and  of  those  days  which 
are  set  apart  for  the  service  of  the  gods,  is  the  third  article  o 
Sintoism.  At  those  times  the  devotees  are  obli- 
of  FesfiVdls^^  their  pagods,  unless  they  happen  to 

be  in  a state  of  impurity,  or  their  minds  be  ruffled 
and  discomposed  by  any  inordinate  passions.  But  before  they 
presume  to  appear  in  the  presence  of  their  gods,  even  before 
they  depart  from  their  houses,  in  order  to  go  to  the  temple, 
they  first  purify  and  wash  themselves,  then  dress  with  propri- 
ety and  neatness ; and,  above  all,  take  particular  care  to  put 
on  their  Kamisino,  which  is  a ceremonial  habit,  and  undoubt- 
edly looked  upon  as  a fundamental  article  of  their  religious 
worship.  They  go  to  the  temple  with  an  air  of  gravity  and 
sedateness ; and  as  soon  as  they  enter  the  outward  court,  there 
is  a large  conservatory  of  water,  in  which  they  are  obliged  to 
wash  their  hands  before  they  proceed  any  further.  After  this 
ablution,  they  approach  the  temple  with  downcast  eyes,  and 
an  air  of  contrition ; then  they  present  themselves  before  a 
window,  in  which  stands  a large  looking-glass,  which  is  an 
emblem, of  the  Deity,  who  sees  all  things  past,  present,  and  to 
come,  at  one  view,  as  in  a glass.  He  knows  all  the  secrets, 
all  the  thoughts  of  his  adorers.  This  is  the  illustration  which 
the  Japanese  give  of  this  looking-glass.  The  Sintoists  fall  upon 


Craulin  carrying  an  iron  collar,  p.  Go' 


JAPANESE. 


517 


their  knees,  and  bow  down  their  heads  before  this  window ; 
and  after  having  remained  a few  moments  in  that  humble 
posture,  they  lift  up  their  heads,  and  as  they  say  their  prayers, 
turn  their  eyes  with  considerable  humility  towards  the  sacred 
mirror.  After  this,  they  put  some  pieces  of  silver  through  a 
lattice  into  the  temple,  or  the  charity-box,  which  stands  close 
by  the  latter.  This  is  an  oblation  to  the  gods,  or  rather  an  alms 
to  their  priest.  After  they  have  made  this  free-will  olfering, 
they  ring  a bell  three  times,  as  a testimony  of  their  love  and 
affection  for  the  gods,  who,  as  they  imagine,  take  great  delight 
in  such  agreeable  sounds. 

The  Sintoists  look  on  pilgrimage  as  the  fourth  important 
article  of  their  religion.  Keempfer  takes  notice  of  three  kinds 
of  it,  amongst  which,  that  made  to  Isie,  or  Tsie,  piio-rimao-e 

is,  properly  speaking,  the  only  one  peculiar  to  to  Isie  or  Tsfe. 
Sintoism.  That  of  Isie,  is  called  Sanga,  which 

signifies  the  devotion  of  ascending  or  going  up  to  the  tem- 
ple. The  temple  of  Isie  bears  the  name  of  Dai-singu  ; that 
is  to  say,  the  temple  of  the  great  God.  The  fabric  is  com- 
posed of  wood,  and  covered  Avith  straw.  They  take  pecu- 
liar care  to  preserve  it  in  its  native  simplicity,  in  order  to 
commemorate  the  abject  state  and  condition  of  their  ances- 
tors, more  particularly  those  who  laid  the  first  foundation 
of  their  empire.  There  is  nothing  remarkable  in  this  tem- 
ple, excepting  a large  brazen  looking-glass  curiously  polish- 
ed, and  several  pieces  of  white  paper,  cut  after  the  Chinese 
fashion,  which  hang  upon  the  walls.  This  white  paper  is  a 
symbol  of  that  poverty  of  spirit,  which  the  Deity  requires  of 
all  those  who  pay  their  adorations  to  him,  as  also  of  the  sanc- 
tity of  the  place.  The  temple  is  surrounded  witk  a hundred 
little  chapels,  erected  in  honour  of  some  of  the  inferior  deities ; 
these  are  only  small  edifices,  in  the  form  of  temples ; for  they 
are  so  low  that  a man  can  scarcely  stand  upright  in  any  of 
them;  every  chapel,  however,  has  its  peculiar  priest.  Near 
to  this  temple  of  Dai-singu,  and  the  chapels  which  surround 

it,  is  established  a religious  order,  the  members  of  which  as- 
sume the  title  and  quality  of  the  ministers  and  messengers  of 
the  gods,  whose  proper  province  it  is  to  accommodate  with 
convenient  lodgings  all  the  pilgrims  who  resort  to  that  sacred 
place. 

The  true  Sintoists  are  obliged  once  a year,  or  at  least  once 
in  their  lives,  to  perform  the  Sanga.  The  priests,  at  such 
terms,  present  every  devout  pilgrim  with  an  Ofaray,  which  is 
a kind  of  certificate,  or  an  absolution,  entitling  him  to  appear 
before  the  gods.  Those  who  through  age,  weakness,  or  their 
44 


518 


PAGAN  NATIONS. 


necessary  avocations,  cannot  personally  perform  the  Sanga, 
must  at  least  be  provided  with  one  of  these  Ofarays  of  Isie. 

The  Sanga  may  be  performed  by  deputation,  and  the 
grandees  of  Japan,  and  the  tributary  kings  of  the  monarchy, 
perform  it  all  by  proxy.  The  emperor  discharges  himself  of 
this  duty,  by  sending  ambassadors  annually  to  the  paged  of 
Isie.  As  to  those,  who  undertake  this  pilgrimage  themselves, 
if  their  circumstances  be  but  indifferent,  they  go  on  foot,  and 
the  poorer  sort  beg  the  whole  of  the  way  for  their  daily  sub- 
sistence. The  majority  of  them  carry  a staff  in  their  hand, 
and  wear  at  their  girdles  a small  bucket,  which  serves  them  not 
only  to  drink  out  of,  but  to  store  up  the  charitable  presents,  which 
are  from  time  to  time  bestowed  upon  them.  They  wear  like- 
wise hats  made  of  reeds,  the  brims  of  which  being  very  broad, 
serves  them  to  write  their  names  upon,  and  the  particular 
places  of  their  nativity,  or  usual  residence,  that  in  case  of 
death,  or  any  other  unforeseen  misfortune,  they  may  be  known 
and  challenged  by  their  friends  and  relations.  The  devotees, 
on  their  return  from  this  pilgrimage,  wear  over  their  common 
dress  a little  white  vestment,  without  sleeves,  on  which  their 
names  are  embroidered  both  before  and  behind. 

As  soon  as  these  pilgrims  set  out  for  the  Sanga,  their 
friends,  who  stay  at  home,  hang  up  a cord  at  their  doors,  and 
twist  white  paper  all  round  about  it,  the  intent  of  which  is  to 
keep  those  people  from  the  house  who  are  actually  in  Ima, 
that  is,  in  the  highest  degree  of  pollution.  Should  any  per- 
son in  this  Ima  unhappily  enter  the  house,  he  would  thereby 
expose  the  poor  pilgrim  to  a thousand  dreadful  calamities  and 
perplexing  dreams.  Signals  of  the  same  nature  are  placed  at  the 
entrance  of  several  of  their  pagods  ; such  prudent  precautions, 
however,  are  not  sufficient  of  themselves  to  crown  the  pilgrim’s 
devotion  with  success  ; for  he  is  required,  during  his  whole  jour- 
ney, to  live  as  free  as  possible  from  all  manner  of  impurity. 

As  soon  as  the  pilgrim  arrives  at  Isie,  he  makes  a visit  di- 
rectly to  the  priest,  to  whom  he  is  either  recommended,  or  of 
whom  he  has  himself  made  choice  for  his  ghostly  father,  and 
with  whom  he  lodges  all  the  time  he  resides  at  Isie ; and  if 
he  have  not  money  of  his  own  sufficient  to  repay  him  for  his 
trouble,  he  pays  him  out  of  the  charitable  collections  he  makes 
at  the  place.  The  most  zealous  devotees  begin  their  pious 
course  with  visiting  the  two  temples  near  that  of  Tongu,  or 
Ten-sio-dai-sin,  and  take  the  little  chapels  which  surround 
them  in  their  way.  After  this  visitation  they  repair  to  a cave, 
which  they  call  the  country,  or  region  of  the  heavens,  because 
Ten-sio-dai-sin,  having  also  retired  into  it,  deprived  the  sun 


JAPANESE. 


519 


and  the  stars  of  all  their  radiant  lustre,  and  spread  darkness 
over  the  face  of  the  whole  earth,  to  demonstrate  that  he  alone 
\vas  the  Supreme  Being,  and  the  source  of  light.  Not  far 
from  this  cave,  a chapel  is  situate,  in  which  is  to  be  seen  a 
Cami,  mounted  on  the  back  of  a cow.  The  term  Cami  sig- 
nifies a representation,  or  rather  an  emblem  of  the  sun.  The 
pilgrim  performs  his  devotions  in  this  chapel,  after  he  has 
said  his  prayers  in  the  cave  of  Ten-sio-dai-sin.  His  devotions 
conclude  Avith  his  charitable  contributions  to  the  priests  of 
these  sacred  places.  After  this  he  is  conducted  to  the  temple 
of  Ten-sio-dai-sin,  to  Avhorn  the  pilgrim  opens  all  the  secrets 
of  his  heart.  Although  his  preceding  acts  are  indeed  very 
meritorious,  yet  they  are  but  the  introduction  to  the  true  devo- 
tion, which  is  due  to  Ten-sio-dai-sin,  Avho  seems  to  be  the 
image  of  the  Supreme  Being,  but  disfigured  by  the  fictions, 
which  the  priests  have  extracted  from  their  legends.  At  last, 
Avhen  the  devotee  is  ready  to  return,  the  priest  makes  him  a 
present  of  an  Ofaray,  w’hich  has  been  already  cursorily  men- 
tioned. This  Ofaray  is  a little  wooden  box,  not  perfectly 
square,  being  somewhat  longer  than  it  is  broad.  This  box 
is  full  of  little  sticks,  amongst  which  some  of  them  are  Avrap- 
ped  up  in  white  paper,  a symbol,  as  Ave  have  before  observed, 
of  the  purity  of  the  heart.  On  one  side  of  the  box,  the  Avords, 
Dai-Smgu,  are  Avritten  in  large  characters  ; and  on  the  other, 
the  name  of  the  officiating  priest,  Avith  the  additional  title  or 
epithet  of  Taiju,  that  is,  the  Messenger  of  the  Gods.  The 
pilgrim  having  received  this  little  treasure,  wuth  all  the  testi- 
monies of  the  profoundest  A^eneration  and  respect,  hangs  it  ge- 
nerally on  the  fore  flap  of  his  hat,  so  that  the  Ofaray  falls  just 
before  his  forehead  : on  the  hind  flap  he  fastens  another  little 
box,  or  a little  straw,  as  it  were,  by  AA’-ay  of  balance.  The 
priests  who  give,  and  the  devotees  Avho  recei\'e  this  Ofaray, 
ascribe  several  extraordinary  virtues  to  it,  but  with  quite  differ- 
ent vieAVS.  All  its  supernatural  qualities,  indeed,  are  lost  Avithin 
the  compass  of  a year ; but,  hoAvever,  it  is  still  preserved  in 
high  esteem,  and  fixed  by  some  upon  a tablet  in  their  best  par- 
lour, and  by  others  over  the  street-door,  under  a pent-house 
made  on  purpose.  The  Ofarays  of  the  dead,  and  of  those  Avho 
are  accidentally  found  in  the  streets  or  highAvays,  are  always 
concealed  within  the  trunk  of  some  hollow  tree.  The  priests 
carry  on  an  advantageous  traffic  AA'ith  these  Ofarays,  especially 
on  New-Year’s  Day,  that  being  one  of  their  most  solemn  festi- 
vals, at  which  time  they  understand  well  hoAv  to  make  their 
market  to  advantage,  and  to  sooth  the  good  humour,  in  which 
the  common  people  generally  are,  at  that  remarkable  season. 


520 


PAGAN  NATIONS. 


According  to  the  advocates  of  the  religion  of  Budsdo  its 
founder,  Budhu,  or  as  Krempfer  calls  him,  Siaka,  was 

Siaka  or  kings  of  Ceylon.  When 

Budhu.  nineteen  years  of  age,  he  not  only 

abandoned  all  the  pomps  and  vanities  of  the 
world,  but  also  his  wife  and  only  son,  to  become  the  dis- 
ciple of  a celebrated  anchoret.  Under  this  great  master 
he  made  a very  considerable  progress  in  the  state  of  con- 
templation ; and  the  more  effectually  to  wean  his  thoughts 
from  all  external  objects,  he  habituated  himself  to  sit  in  such 
a posture,  as,  according  to  the  disciples  of  Siaka,  engages  the 
mind  so  intentively,  that  a man  thereby  descends,  as  it  were, 
into  himself,  and  is  wholly  wrapped  up  in  his  own  ideas. 
Siaka’s  posture  was  as  follows : he  sat  with  his  legs  across 
directly  under  him,  and  his  hands  laid  one  over  another,  in 
such  a manner  that  the  tip  of  his  thumbs  met  close  together. 
It  was  in  this  situation,  that  the  divine  truths  were  revealed  to 
this  enthusiast ; that  he  penetrated  into  the  most  hidden  mys- 
teries of  religion,  and  discovered  the  existence  both  of  heaven 
and  of  hell;  that  he  entertained  an  adequate  idea  of  the  state 
of  souls  after  their  separation  from  the  bodies  which  they  ani- 
mated, and  all  their  various  transmigrations;  that  he  was 
fully  apprised  of  their  rewards  and  punishments  in  another 
life;  together  with  the  omnipotence  of  the  gods,  and  their  di- 
vine providence,  &c.  On  this  revelation  he  grounded  his 
system,  and  in  process  of  time  confirmed  his  disciples  in  the 
steadfast  belief  of  it. 

The  doctrine  of  Siaka  is  that  the  souls  of  men  and  beasts 
are  equally  immortal,  and  of  one  and  the  same  substance  ; all 
. the  difference  consisting  in  the  bodies,  which 
Siaka  respectively  animate.  As  soon  as  the  soul 

is  separated  from  the  body,  it  enters  immediately 
into  a state  of  happiness  or  misery,  there  to  be  rewarded  or 
punished  according  to  its  deportment  whilst  united  to  the  body. 
This  state  of  bliss  is  called  by  a name  which  signifies,  the 
seat  of  everlasting  happiness ; and  although  there  be  different 
degrees  of  pleasure  in  this  paradise,  and  all  are  rewarded  in 
proportion  only  to  their  respective  merits ; yet  every  inhabi- 
tant is  so  fully  contented,  that  he  esteems  himself  more  happy 
than  his  neighbour,  and  his  utmost  ambition  extends  no  far- 
ther than  to  enjoy  to  all  eternity  that  share  of  happiness  which 
he  already  possesses.  Amidas  is  the  sovereign  lord,  and  ab- 
solute ruler  of  this  paradise  ; he  is  the  protector  of  all  human 
souls,  the  father  and  god  of  all  those  who  are  made  partakers 
of  the  delights  of  this  paradise:  he,  in  short,  is  the  mediator 


JAPANESE. 


521 


and  saviour  of  mankind.  It  is  through  his  intercession 
that  souls  obtain  a remission  of  their  sins,  and  are  accounted 
worthy  of  eternal  life.  To  live  uprightly,  and  to  observe 
strictly  all  the  commandments  of  Siaka,  are  the  two  funda- 
mental points  which  are  capable  of  rendering  them  accept- 
able in  the  sight  of  Arnidas. 

As  there  are  degrees  of  pleasure  in  paradise,  so  there  are 
degrees  likewise  of  pain  in  hell.  Jemma  is  the  judge  of  the 
wicked,  and  the  grim  monarch  of  this  place  of  Heaven  and 
torments.  He  beholds  in  a large  looking-glass  Hel), 
all  the  most  secret  transactions  of  mankind  ; he 
is,  nevertheless,  almost  inexorable ; but  if  the  priests  make  in- 
tercession to  Arnidas  for  the  sinner,  and  the  relations  of  the 
deceased  contribute  by  their  liberal  oblations  towards  the  effi- 
cacy of  the  prayers  of  the  priests,  Arnidas  solicits  this  stern 
judge  in  such  prevailing  terms,  that  he  not  only  mitigates  the 
pains  of  the  transgressor,  but  frequently  discharges  him,  and 
sends  him  into  the  world  again,  before  the  term  allotted  for 
his  chastisement  be  fully  expired. 

After  the  souls  of  men  have  made  an  atonement  for  their 
crimes  in  hell,  by  undergoing  those  torments  which  Jemma 
thinks  fit  to  inflict  upon  them,  they  return  into  this  world,  and 
animate  the  bodies  of  such  unclean  beasts,  as  are  most  suitable 
to  the  vicious  inclinations,  that  led  them  astray  in  their  former 
state.  As  for  instance,  one  takes  up  her  residence  in  a toad, 
another  in  a serpent,  &c.  From  these  impure  animals  they 
transmigrate  into  others  not  so  odious  and  contemptible;  and 
so  insensibly  return  in  process  of  time  to  human  bodies ; in 
which,  if  they  behave  after  the  same  profligate  manner  as  they 
did  before,  they  expose  themselves  after  death  to  new  and 
inexpressible  torments. 

After  the  death  of  Siaka,  two  of  his  favourite  disciples  made 
a collection  of  his  maxims,  and  all  his  manuscripts,  which 
were  written  with  his  own  hands  on  the  leaves  c;,  . h n v 

of  a certain  tree.  The  whole  was  contained  in 
one  volume,  which  the  Japanese,  by  way  of  eminence,  call 
Kio,  that  is.  The  Book.  They  call  it  likewise  Toke-kio,  that 
is.  The  Book  of  Fine  Flowers.  The  two  compilers  of  Siaka’s 
manuscripts  were  honoured  with  deification.  They  are  gene- 
rally placed  in  the  temples  of  their  master ; one  on  his  right 
hand,  and  the  other  on  his  left. 

The  gods  of  Japan  are  exceedingly  numerous,  and  their 
temples  amount  to  many  thousands.  Within  these  temples 
there  are  generally  no  idols,  but  their  squares 
and  highways  are  always  honoured  with  the 
44* 


522 


PAGAN  NATIONS. 


presence  of  some  idol,  which  is  erected  there  either  with  a 
view  to  kindle  the  flames  of  devotion  in  the  souls  of  travellers, 
or  with  an  intent  only  to  support  and  protect  the  place.  Idols 
are  erected  likewise  near  their  bridges,  and  surround  their 
temples,  chapels,  and  convents.  The  people  purchase  either 
the  pictures  or  images  of  these  idols.  The  former  are  in 
general  drawn  on  a sheet,  or  half  a sheet  of  paper.  Theyaro 
pasted  like  bills  or  advertisements,  upon  the  gates  of  their 
cities,  and  other  public  buildings,  or  on  posts  at  the  corner  of 
their  bridges  and  streets.  The  people,  however,  are  not 
obliged,  as  they  pass  by,  to  prostrate  themselves,  nor  to  bow 
the  knee  before  them.  They  have  generally  likewise  an 
image  of  their  domestic  and  tutelar  gods  before  the  doors  of 
their  houses.  Giwon  is  the  particular  idol,  which  is  most 
commonly  represented  by  these  images.  They  call  him  like- 
wise God-su-ten-oo,  the  literal  signification  of  which  is.  The 
Prince  of  the  Heavens  with  the  head  of  an  ox.  The  Japanese 
ascribe  to  him  the  power  of  protecting  them  from  all  manner 
of  distempers ; particularly  the  small-pox,  and  from  other  ca- 
sualties incidental  to  mankind.  Other.s,  still  more  supersti- 
tious, or  rather  more  whimsical  and  extravagant,  imagine, 
that  they  shall  always  be  healthy  and  happ}%  provided  the 
doors  of  their  apartments  be  decorated  with  the  monstrous 
figure  of  a savage  of  Jesso,  w^ho  is  hairy  all  over,  and  armed 
with  a cutlass,  which  he  holds  in  both  hands,  and  with  which, 
according  to  their  notion,  he  denies  admittance  to  all  casualties 
and  distempers  w^hatsoever.  Sometimes  the  door  is  secured 
by  the  monstrous  head  of  some  devil,  or  the  tremendous  figure 
of  a dragon.  Sometimes  they  content  themselves  with  adorn- 
ing the  door,  in  the  manner  of  a festoon,  with  the  boughs  of 
some  particular  trees,  or  wfith  the  plant  called  liver-wort.  In 
short,  they  frequently  place  their  ofarays  over  the  doors  of  their 
apartments ; and  it  is  highly  probable,  that  throughout  the 
whole  a great  conformity  exists  between  the  amulets  of  the 
ancients,  and  the  talismans  of  the  Arabians. 

Amidas,  whom  travellers  sometimes  call  Omyto,  is  the  god 
and  guardian  of  souls,  wdio  preserves  them,  and  saves  them 

Amidas  fi’oni  those  punishments  w^hich  by  their  sins  and 
iniquities  they  have  deserved.  He  is  represented 
upon  an  altar,  and  mounted  on  a horse  with  seven  heads,  which 
are  hieroglyphics  of  seven  thousand  ages,  each  head  repre- 
senting one  thousand.  Amidas  is  represented  with  a dog’s 
head,  instead  of  a human  face;  he  holds  in  his  hands  a gold 
ring,  or  circle,  which  he  bites.  This  may  be  said  to  bear  a very 
near  affinity  to  the  Egyptian  circle,  Avhieh  w'as  loolced  upon  as 


Pagad  ofDacboth.  p.  523. 


Amidas,  the  principal  Deity  of  the  Japanese,  p.  b‘22. 


JAPANESE. 


523 


the  emblem  of  time.  At  least  it  demonstrates,  that  this  god  is 
a hieroglyphic  of  the  revolution  of  ages,  or  rather  of  eternity 
itself  Amidas  is  generally  represented  as  dressed  in  a very 
rich  robe,  adorned  with  pearls  and  precious  stones  ; and  as  he 
is  considered  the  protector  of  their  souls,  and  their  saviour,  is 
revered  after  a very  singular  manner,  by  som.e  particular  de- 
votees, who  voluntarily  sacrifice  their  lives  in  honour  to  this 
idol,  and  drown  themselves  in  his  presence.  This  ceremony 
consists  principally  in  embarking  in  a pretty  little  boat,  which 
is  in  general  gilt,  and  adorned  with  several  silken  streamers ; 
the  devotee  having  previously  tied  a considerable  number  of 
stones  to  his  neck,  waist,  and  legs.  The  destined  victim, 
however,  first  takes  a dance,  and  frisks  about  to  the  sound  of 
gongums,  and  other  instrumental  music ; after  which  he 
throws  himself  headlong  into  the  river.  On  this  solemn  occa- 
sion, he  is  attended  by  a numerous  train  of  his  friends  and 
relations,  and  several  Bonzes.  This  voluntary  catastrophe  is 
preceded  by  an  intimate  converse  for  two  days  between  him 
and  his  god. 

That  Amidas  is  in  their  opinion  the  Supreme  Being,  is  un- 
deniably evident  from  the  description  which  his  disciples  give 
of  him  ; for,  they  say,  he  is  an  invisible,  incorporeal,  and  im- 
mutable substance,  distinct  from  all  the  elements ; that  he  ex- 
isted before  Nature,  and  is  the  fountain  and  foundation  of  all 
good,  without  beginning  or  end  ; in  short,  that  he  created  the 
universe,  and  is  infinite  and  immense.  They  likewise  add, 
that  he  governs  the  universe  without  the  least  trouble  or  care ; 
by  which  they  must  either  mean  an  absolute  order,  which  the 
Supreme  Being  has  established  from  the  beginning,  by  virtue 
of  which  all  things  are  disposed  in  such  a manner  that  nature 
indispensably  obeys  it : or  simply,  that  the  providence  of  God 
governs  every  thing  he  has  created,  according  to  his  own  good 
will  and  pleasure,  without  the  least  trouble.  Flowever  that 
may  be,  if  they  acknowledge  that  Amidas  governs  the  uni- 
verse, they  own  by  consequence,  his  providence.  Besides,  the 
temples  and  altars  which  are  erected  to  his  honour  throughout 
the  whole  empire  of  Japan,  a great  number  of  convents  are 
consecrated  to  him,  in  which  several  monks  and  nuns  reside, 
who  are  for  ever  destined  to  a single  state  on  pain  of  death. 

Canon,  called  by  some  travellers,  the  son  of  Amidas,  pre- 
sides over  the  waters,  and  the  fish.  He  is  the  creator  of  the 
sun  and  the  moon.  This  idol,  according  to  the  Qanon 
representation  of  him,  has  four  arms,  like  his 
father,  is  swallowed  up  by  a fish,  as  far  as  his  middle,  and  is 
crowned  with  flowers.  ITe  has  a sceptre  in  one  hand,  a flower 


524 


PAGAN  NATIONS. 


in  another,  and  a ring  in  the  third  ; the  fourth  is  closed,  and 
the  arm  extended.  Opposite  him  is  the  figure  of  an  humble 
devotee,  one  half  of  whose  body  lies  concealed  within  a shell. 
Four  other  figures  are  placed  at  a little  distance  on  an  altar, 
each  of  them  with  their  hands  closed  like  humble  supplicants, 
from  which,  as  from  so  many  fountains,  flow  streams  of  water. 

Toranga  is  another  idol  of  the  Japanese.  This  hero  of  Ja- 
pan was  formerly  a huntsman.  He  took  possession  of  the 

_ empire  soon  after  its  first  establishment,  and  by 

oianga.  extraordinary  merit,  in  process  of  time,  was 

revered  as  one  of  their  Camis,  and  consequently  was  ranged 
among  the  gods.  He  delivered  Japan  from  a tyrant,  who, 
with  eight  kings  of  the  country,  his  confederates  and  allies, 
laid  the  empire  waste ; upon  which  account  it  was  thought 
proper  to  represent  him  with  eight  arms,  and  in  each  hand 
some  weapon  of  defence.  Toranga  defeated  them  with  a 
hatchet  only,  and,  during  the  combat,  trod  under  foot  a mon- 
strous and  formidable  serpent,  Avhich  in  all  probability  is 
looked  upon  as  a hieroglyphic  at  Japan,  as  Avell  as  it  is  with 
us.  His  Mia,  which  is  situated  in  the  province  or  kingdom 
of  Vacata,  is  remarkable  for  the  four  oxen  which  are  gilt  all 
over,  and  fixed,  by  way  of  decoration,  on  the  four  corners  of 
the  roof,  which  projects  on  all  sides,  according  to  the  custom 
observed  in  the  erection  of  all  their  Mias.  The  wall  of  this 
Mia  is,  moreover,  embellished  with  the  figures  of  several  an- 
cient Camis,  or  demi-gods  of  Japan,  and  the  whole  structure 
is  raised  after  the  same  model  with  the  rest.  A number  of 
vagrants  and  beggars  assemble  before  the  doors  of  this  tem- 
ple ; and,  as  they  sing  the  praises  of  their  heroes,  beg  the 
charity  and  benevolence  of  the  public. 

Apes  and  monkeys  are  said  to  be  worshipped  and  to  have 
their  pagods  in  Japan.  Their  veneration  for  dogs  is  of  mo- 
dern date.  The  emperor  who  sat  on  the  throne, 
keys^anddogT  when  Ksempfer  resided  in  Japan,  was  so  extra- 
' vagantly  fond  of  them,  that  since  his  reign,  a 
greater  number  of  them  have  been  kept  in  that  kingdom,  than 
in  any  other  nation  in  the  whole  world.  Every  street  is 
obliged  to  maintain  a fixed  and  determined  number  of  them. 
They  are  quartered  upon  the  inhabitants,  and,  in  case  of  sick- 
ness, they  are  obliged  to  nurse  and  attend  them.  When  they 
die,  they  are  obliged  to  inter  them  in  a decent  manner,  in  the 
mountains  and  hills  peculiarly  appropriated  for  the  interment 
of  the  people.  It  is  looked  upon  as  a capital  crime  not  only 
to  kill  them,  but  even  to  insult  and  treat  them  ill ; and  no  one 
but  the  legal  proprietor  is  allowed  so  much  as  to  correct  any 


JAPANESE. 


525 


of  them.  All  this  reverence  and  respect  are  owing  to  a celes- 
tial constellation,  which  the  Japanese  call  the  dog,  under  the 
influence  of  which  the  aforesaid  Emperor  of  Japan  was  born. 

Jemma-o,  the  judge,  or,  more  properly  speaking,  the  grim 
tyrant  of  the  infernal  regions,  has  a pagod  consecrated  to  him 
some  small  distance  from  Miaco,  situate  in  a ^ 

very  delightful  grotto ; in  which  is  also  situate  a 
convent,  to  which  the  nobility,  whose  circumstances  are  but 
narrow,  and  their  families  large,  send  their  younger  children, 
whom  they  cannot  with  any  convenience  support  in  a manner 
suitable  to  their  character  and  grandeur.  In  the  same  place 
stands  likewise  a pagod  of  that  infernal  judge,  who  is  styled 
the  king  of  the  devils.  Two  large  devils  are  placed  on  each 
side  of  him,  and  as  for  himself  his  figure  is  as  monstrous  and 
formidable  as  is  suitable  to  his  function,  and  his  gloomy  ha- 
bitation. One  of  these  devils  acts  as  his  secretary,  and  regis- 
ters in  a book,  kept  for  that  particular  purpose,  all  the  offences 
and  transgressions  of  mankind;  the  province  of  the  other  is 
to  read  them  distinctly  over,  or  rather  to  dictate  what  the  sec- 
retary is  to  enter.  The  walls  are  embellished  with  frightful 
pictures  of  all  the  inexpressible  tortures  which  the  wicked  un- 
dergo in  the  regions  of  hell.  This  pagod  is  prodigiously 
crowded  by  the  people,  who  resort  to  it  from  all  parts,  with 
oblations  and  money  in  their  hands,  to  redeem  their  souls  from 
the  torments  of  so  formidable  a judge. 

Dai-both,  or  Dai-but,  is  one  of  the  principal  deities  of  the 
empire.  The  etymological  signification  of  his  name  is,  the 
Great  God,  or  Great  Deity.  In  all  probability, 
therefore,  he  may  be  the  same  as  Amidas,  or 
the  Supreme  Being,  considered  under  some  of  ’ • 

his  particular  attributes ; or  he  may  be  Budhu,  perhaps,  from 
whom  the  Budsdoists  derive  their  denomination.  This  idol 
is  set  up  in  a very  remarkable  pagod  at  Miaco.  The  follow- 
ing is  the  most  authentic  account  of  the  celebrated  temple  con- 
secrated to  the  idol  Daiboth.  On  entering  the  temple  itself,  a 
kind  of  a gate  is  passed  through,  on  each  side  of  which  are 
erected  two  monstrous  figures,  with  several  arms,  full  of  ar- 
rows, swords,  and  other  offensive  weapons.  These  two  mon- 
sters stand  in  a posture  of  defence,  and  seem  prepared  to  com- 
bat each  other.  From  this  gate  the  way  leads  to  a large  quad- 
rangle, with  galleries  on  each  side  of  it,  which  are  supported 
by  pillars  of  freestone.  Having  crossed  this  square,  another 
gate  presents  itself,  embellished  with  two  large  lions  made  of 
stone,  which  leads  directly  into  the  pagod,  in  the  centre  of 
which  the  idol  Daiboth  is  seated,  after  the  oriental  fashion. 


526 


PAGAN  NATIONS. 


on  an  altar  table,  which  has  a slight  elevation  from  the 
ground.  This  idol  is  of  a monstrous  height ; his  head  touch- 
ing the  very  roof  of  his  temple. 

Besides  the  foregoing,  the  Japanese  have  numerous  other 
gods,  which  preside  over  their  fortune,  &c.  Daikoku,  to 
whom  they  are  indebted  for  all  the  riches  they  enjoy.  Tossi- 
ioku,  who  presides  over  the  good  or  ill  fortune  of  mankind. 
Fottei,  who  presides  over  all  their  diversions.  Sueva,  who 
is  the  god  and  patron  of  their  huntsmen,  &c. 

It  is  one  of  the  fundamental  principles  of  Sintoism,  to  visit, 
as  often  as  possible,  the  temples  consecrated  to  the  gods,  and 
Festivals  souls  of  those  saints,  who  in  their  lives  were 

conspicuous  for  their  merit.  This  act  of  devotion, 
indeed,  is  always  commendable ; but  must  be  neglected,  on  no 
account,  at  such  times  as  are  set  apart  for  divine  service. 

The  festivals  of  the  Sintos  are  all  fixed  and  immoveable ; 
some  are  monthly,  others  annual.  There  are  three  in  every 
month ; that  is,  at  the  increase,  full,  and  decrease  of  the  moon. 
In  regard  to  the  first,  it  is  a day  rather  devoted  to  conversation, 
and  other  innocent  amusements  amongst  friends,  than  to  the 
service  of  the  gods.  The  last  is  set  apart  likewise  for  nearly 
the  same  purposes.  But  the  fifteenth  day  of  the  month  is, 
properly  speaking,  a solemn  festival,  and  spent  in  acts  of  de- 
votion. The  Sintos  have,  moreover,  five  annual  festivals, 
which  are  also  immoveable ; that  is  to  say.  New-year’s  day, 
the  third  day  of  the  third  month,  the  fifth  of  the  fifth,  the 
seventh  of  the  seventh,  and  the  ninth  of  the  ninth  month.  The 
reason  of  this  exceedingly  curious  choice  of  unequal  num- 
bers, is,  that  they  fall  upon  unfortunate  days,  and  that  the 
li^ual  rejoicings  on  such  festivals  are,  in  the  opinion  of  the 
Sintos,  acceptable  to  the  gods,  and  avert  those  evils  and  mis- 
fortunes, which  would  otherwise  infallibly  fall  out  on  those 
unlucky  days.  It  is  an  established  notion  of  the  Sintoists, 
that  the  gods  take  delight  in  the  various  recreations,  which 
constantly  attend  their  festivals  ; and  that  the  innocent  amuse- 
ments of  those,  who  honour  them  by  such  public  demon- 
strations of  their  joy,  can  never  offend  them. 

Pilgrimages  are  performed  by  great  numbers,  who  are  ge- 
nerally dressed  in  white,  and  seldom  march  more  than  four 
Pilffrimaees  ^ body ; one  of  whom  is,  as  it  were, 

their  commanding  officer,  and  carries  in  his 
hand  a staff,  or  kind  of  halberd,  adorned  with  little  bundles  of 
white  paper,  fastened  to  one  another,  which  may  with  the 
greatest  propriety  be  called  their  fasces.  Their  discipline,  or 
order  of  marching,  is  this.  Two  of  the  leaders  of  the  van 


JAPANESE. 


527 


move  with  a slow  and  solemn  pace,  and  every  now  and  then 
with  a considerable  degree  of  formality  make  a halt.  These 
two  conjointly  carry  a kind  of  hand  barrow,  on  the  top  of  which 
there  is  a bell,  or  something  like  one,  of  a light  metal,  or  a 
large  kettle,  or,  in  short,  some  other  instrument  alluding  to  the 
history  of  their  gods,  adorned  with  the  boughs  of  fir-trees,  and 
slips  of  white  paper,  cut  in  various  forms.  The  superior  or 
commanding  officer  dances  before  the  hand-barrow,  and  at 
the  same  time  sings,  in  a very  melancholy  tone,  some  com- 
position or  another  suitable  to  the  present  subject.  Meanwhile 
another  of  these  devout  soldiers  files  offi  and  gets  forward,  in 
order  to  beg  from  door  to  door  through  the  next  town,  or  to 
collect  upon  the  road  the  charitable  contributions  of  those 
well-disposed  persons  who  accidentally  pass  by  him. 

Another  set  of  pilgrims  oblige  themselves  to  visit  the  three 
and  thirty  principal  pagods,  which  are  peculiarly  consecrated 
to  their  god  duanwon  or  Canon.  These  devotees  all  sing,  as 
they  proceed  from  house  to  house,  some  psalm  or  hymn,  in 
honour  to  their  god,  &c.  They  are  dressed  in  white,  and 
wear  about  their  necks  a list  or  catalogue  of  the  several  tem- 
ples of  Canon,  which  they  are  still  to  visit.  This  course  of 
life,  this  method  of  travelling  the  kingdom  over,  in  the  name  of 
some  deity  or  other,  is  so  commodious  and  agreeable,  that 
thousands  become  pilgrims,  in  order  to  live  free  from  the  so- 
licitudes and  anxieties  of  life. 

There  are  others,  who  commence  pilgrims  with  more  credit 
and  reputation  than  the  rest,  and  voluntarily  submit  to  such 
austerities,  and  acts  of  self-denial,  as  are  looked  upon  by  the 
majority  of  the  people  to  be  the  external  and  visible  marks  of 
true  holiness.  They  travel  naked,  even  in  frost  and  snow, 
with  no  other  covering  but  a twist  of  straw  girt  round  their 
loins.  This  penance  is  complied  with,  in  order  either  to  per* 
form  their  solemn  vows  made  in  times  of  distress,  or  with  the 
pleasing  prospect  of  drawing  down  some  singular  blessing 
of  the  gods  upon  them ; and  they  are  such  great  strangers  to 
the  occupation  of  begging,  that  they  will  not  accept  of  the 
least  charitable  contribution,  even  when  offered  to  them. 

There  is  another  set  of  people  who  dedicate  themselves  en- 
tirely to  Amidas,  whose  very  title  plainly  shows  the  devotion 
to  which  alone  they  are  inviolably  attached ; that  is,  to  repeat, 
as  often  as  possible,  the  Namanda,  or  prayers,  which  the  Japa- 
nese likewise  distinguish  by  the  name  of  Nambutz.  They 
are  a sort  of  religious  body,  or  confraternity ; and  both  ci- 
tizens and  gentlemen  enter  themselves  as  members  of  their 
society;  but  the  m.ajority  of  them,  indeed,  consist  of  vulgar 


528 


I’AGAN  NATIONS. 


people,  who  assemble  in  the  streets,  and  places  of  the  most 
public  resort.  There,  they  either  sing  or  repeat  the  Namanda  to 
the  tinkling  of  a little  bell,  which  they  make  use  of  to  gather 
round  about  them  a croved  of  passengers,  and  especially  of 
such  credulous  devotees,  who  are  of  opinion  that  pra}mrs  are 
always  effectual,  let  the  person  who  pronounces  them  be  ever 
so  impious  or  hypocritical.  As  these  prayers,  according  to 
the  exalted  idea,  which  the  Japanese  entertain  of  them,  are 
highly  conducive  to  the  consolation  and  relief  of  their  friends 
and  relations,  who  are  doing  penance  in  another  world,  every 
one  contributes  some  charitable  benefaction,  to  extenuate  the 
torments  of  their  deceased  friends.  The  members  of  this 
society  are  very  punctual  in  the  relief  of  each  other  under  any 
misfortunes  w^hatsoever ; and  this  mutual  testimony  of  their 
love  and  friendship  is  the  basis  and  foundation  of  their  order. 
They  bury  the  dead  themselves,  and  contribute  out  of  their 
own  private  stock,  or  the  alms  which  they  collect,  towards  the 
interment  of  those  who  are  unable,  throughtheir  necessitous  cir- 
cumstances, to  bear  the  expense.  . When  any  devotee  of  wealth 
and  reputation  presents  himself  to  be  a member,  they  ask  him 
in  the  first  place  if  he  be  willing  to  contribute,  as  far  as  in  him 
lies,  towards  the  interment  of  any  deceased  brother.  If  he 
refuse  to  enter  upon  this  engagement,  he  is  peremptorily  denied 
admittance. 

The  Japanese  say  their  prayers  upon  a rosary  or  a chaplet. 

. Each  sect  has  one  peculiar  to  itself;  that  belonging 

ieii  pia),eis,  Seodosin  consists  of  tw^o  circles,  one 

over  the  other.  The  first,  or  uppermost,  consists  of  forty  beads, 
and  the  lowest  of  thirty.  The  sects  of  Ikosia  and  Sensju  have 
each  their  respective  chaplets.  The  latter  is  made  use  of  by 
the  Chinese,  as  well  as  the  Japanese,  and  is  called  in  the  lan- 
guage of  the  latter  Fialcmanhen.  These  are  their  most  remarka- 
ble chaplets,  by  the  assistance  of  which  these  islanders  count 
their  prayers,  which  are  much  longer  than  those  of  the  Roman 
Catholics.  They  are  obliged  to  repeat  them  a hundred  and  eight 
times  over,  because  the  Bonzes  assure  them,  that  there  are  as 
many  different  sins,  which  render  a man  polluted  and  unclean ; 
and  against  each  of  their  attacks,  a faithful  and  true  member  of 
the  Japanese  church,  ought  always  to  be  provided  with  a proper 
prayer  for  his  spiritual  defence.  Every  morning,  as  soon  as 
ever  they  rise,  they  are  obliged  to  make  some  ejaculatory 
prayer,  lifting  up  the  fingers  of  their  right  hand.  The  Japa- 
nese imagine,  that  by  this  devout  precaution,  they  shall  frus- 
trate the  wicked  devices  of  the  devil. 

The  Enjperor  of  Japan  was  formerly  the  Dairi  himself, 


Idol  of  the  Laplanders,  p.  558. 


Idol  of  the  Laplanders,  p.  558. 


JAPANESE. 


529 


who,  though  of  race  divine,  is  not  honoured  with  the  illustri- 
ous title  of  Mikotto,  which  is  only  ascribed  to  'pjjgii. 
those  gods  and  demi-gods,  who  were  his  ances- 
tors. However,  his  title  of  Ten-sin  is  very  august  and  glorious, 
the  signification  of  it  being  no  less  than  the  Son  of  Heaven. 
In  their  common  discourse,  indeed,  he  is  only  called  the  Dairi : 
his  person  is  looked  on  as  sacred ; and  he  is  never  permitted 
to  touch  the  ground  with  his  sacred  feet.  It  is  derogatory  to  his 
dignity  to  walk  ; and  for  that  reason,  whenever  he  appears  in 
public,  his  guards  carry  him  upon  their  shoulders.  He  is  never 
exposed  to  the  inclemency  of  the  air,  nor  the  heat  of  the  sun  ; 
and  so  sacred  is  his  person,  that  no  one  must  presume  to  touch 
his  beard,  hair,  or  nails,  unless  they  take  the  favourable  oppor- 
tunity, whilst  he  is  asleep,  to  rob  him  of  those  excrescences, 
which,  if  neglected,  would  appear  slovenly  and  indecent. 
Formerly  this  prince  Avas  obliged  to  expose  himaself  every 
morning  to  public  view,  for  several  hours  together;  at  which 
time,  he  appeared  seated  on  his  throne,  with  his  crown  upon 
his  head  ; his  eyes,  hands,  and  feet,  were  all  kept  fixed,  and 
his  whole  body  seemed  as  immoveable  as  a statue.  On  this 
grotesque  posture,  the  tranquillity,  in  short,  of  the  whole  king- 
dom entirely  depended.  But  this  ceremony  is  now  done  away; 
he  has  at  present  no  business  upon  his  hands,  but  to  consult 
his  ease  and  his  diversions.  Every  dish  that  is  served  up  at 
his  table,  and  every  plate  laid  upon  it,  must  be  perfectly  new. 
By  the  established  rules  of  their  ceremonial,  every  implement, 
of  what  nature  or  kind  soever,  that  is  once  made  use  of  at  his 
table,  must  never  be  brought  before  him  any  more  ; they  must 
be  wholly  destroyed  and  broken  to  pieces ; for  which  reason 
his  furniture  is  very  cheap  and  very  ordinary.  Should  they 
be  preserved,  the  consequence,  it  seems,  might  prove  fatal  to 
other  people : for  the  superstitious  Japanese  are  of  opinion, 
that  if  a layman  should  through  inadvertency  eat  off  a plate 
that  had  been  served  at  the  table  of  his  Holiness,  he  would 
immediately  be  tormented  with  a sore  mouth,  and  an  inflam- 
mation in  his  throat.  Upon  the  same  principle,  should  a layman 
presume  to  put  on  any  vestment  whatever  belonging  to  the 
Dairi,  without  express  orders  from  the  emperor,  his  body 
would  infallibly  be  bloated  like  one  that  has  been  poisoned. 

As  soon  as  ever  the  throne  of  the  Dairi  becomes  vacant,  a 
successor  is  elected  without  the  least  regard  either  to  age  or 
sex;  but  proximity  of  blood  is  observed  with  the  Election  of 
utmost  exactness,  insomuch  that  sometimes  an  Dairi. 
infant  is  established  on  the  throne,  and  some- 
times, likewise,  the  widow,  and  relict  of  the  deceased  monarch. 
45 


530 


PAGAN  NATIONS. 


In  case  there  be  several  candidates  for  the  throne,  and  the 
right  of  primogeniture  appears  dubious  and  difficult  to  be  de- 
cided, then  each  reigns  alternately  so  many  years,  in  propor- 
tion to  their  respective  titles  to  this  impotent  royalty ; for  it 
may  properly  be  called  so,  for  notwithstanding  the  religious 
adoration,  or  something  nearly  allied  to  it,  which  is  paid  to 
this  prince,  yet  his  dignity  is  without  authority,  and  it  must 
never  be  exerted  without  the  approbation  of  the  emperor.  He 
is  a pope,  and  infallible  with  respect  to  the  people ; but  his 
infallibility  ceases,  whenever  it  is  repugnant  to  the  interests  of 
the  secular  monarch.  Sometimes  the  Dairi  abdicates  his 
crown  to  promote  his  children,  and  in  that  case,  if  he  have  a 
numerous  issue,  he  has  the  pleasure  to  see  some  part  of  their 
reign  before  he  dies. 

The  Dairi,  in  general,  wears  a black  tunic,  under  a scarlet 
robe,  with  a large  veil  over  it,  made  something  like  our  crape. 

Dress  fringes  of  which  fall  over  his  hands ; and 

upon  his  head  he  has  a cap,  embellished  with 
divers  tufts  or  tassels.  All  his  court  distinguish  themselves 
from  the  laity  by  their  dress.  Their  various  habits  like- 
wise denote  their  respective  quality  and  functions.  It  would 
be  tedious  to  expatiate  on  this  variety  of  their  attire,  the  most 
remarkable  circumstance  consisting  principally  in  the  fashion 
of  their  cap,  which  is  the  mark  of  their  distinction.  Some 
wear  it  with  a crape  band,  either  twisted  or  hanging  loosely 
down  ; others  with  a piece  of  silk,  which  falls  over  their  eyes. 
They  likewise  wear  a scarf  over  their  shoulders,  which  may 
properly  be  called  their  ceremonial.  When  they  pay  their 
respects,  their  conge  must  be  made  only  so  low,  as  that  the 
bottom  of  the  scarf  may  just  sweep  the  ground;  and  for  that 
reason,  as  there  are  degrees  of  quality  amongst  them,  the 
scarf  is  either  longer  or  shorter,  in  proportion  thereto,  and 
consequently  their  salutations  are  either  more  or  less  sub- 
missive. 

When  the  Dairi  was  supreme  head  of  the  kingdom,  he  had 
no  fixed  place  of  residence;  but  at  present,  both  he  and  his  court 
Authorit  of  settled  at  Miaco.  The  emperor  allows  him 
the  Dairi.  ^ ^ '^sry  strong  life-guard,  under  the  specious  pre- 

tence of  paying  him  those  honours  which  are  due 
to  his  rank  and  dignity,  and  of  securing  his  sacred  person 
from  any  public  or  private  insults.  It  was  about  the  middle 
of  the  twelfth  century,  that  the  Dairi  was  dispossessed  of  his 
sovereignty.  Before  that  time,  the  civil  and  ecclesiastical 
power  was  concentrated  in  one  and  the  same  monarch ; and 
for  a considerable  time  after  this  revolution,  the  secular  prince 


JAPANESE. 


531 


was  so  modest,  as  to  be  contented  with  the  title  of  general  or 
viceroy  of  the  crowm,  and  willing  to  submit  some  part  of  the 
civil  authority  to  the  supreme  head  of  the  church,  till  the 
reign  of  Taiko,  who,  in  the  year  1585,  made  himself  abso- 
lute monarch,  and  left  the  other  the  empty  title  only  of  a 
prince,  without  any  authority  to  support  his  power. 

It  is  the  Dairi’s  province  to  canonize  their  saints,  by  which 
must  be  understood  the  deification  or  exaltation  of  their  illus- 
trious nobility,  to  the  rank  of  heroes  and  demi-gods  after  their 
decease.  The  Dairi  himself,  who  is  vice-god  upon  earth,  is 
by  his  dignity  entitled  to  canonization.  He  imagines  him- 
self, even  in  his  present  state  of  humanity,  so  pure  and  holy, 
that  the  Geges  (for  so  they  call  the  laymen)  are  unworthy  to 
appear  in  his  presence.  It  is  a received  opinion  amongst 
them,  that  all  the  gods  condescend  to  pay  him  a formal  visit 
once  a year,  that  is,  in  their  tenth  month  ; for  w’hich  reason  it 
is  called  the  month  without  a God ; and  as  they  are  all  as- 
sembled at  the  court  of  their  earthly  vicegerent,  nobody  pays 
them  any  divine  adoration  during  their  residence  here  below. 

The  gods,  who  visit  the  Dairi,  are  obliged  to  watch  round 
his  sacred  person  night  and  day,  during  the  whole  visitation- 
month.  Father  Floes  assures  us,  that  three  hundred  and 
sixty-six  idols  lodge  in  the  Dairi’s  palace,  and  that  a select 
number  stand  guard  around  his  bed  alternately  every  night. 
It  is  added,  that  if  he  happen  to  have  a restless  night,  the  idol 
upon  duty  is  immediately  bastinadoed,  and  banished  the  court 
for  a hundred  days.  In  short,  the  Dairi  is  held  in  such  high 
veneration  in  Japan,  that  the  water  in  which  that  prince  w^ashes 
his  feet,  is  looked  upon  as  very  sacred.  It  is  stored  up  with 
the  utmost  precaution,  and  no  one  must  presume  to  make  use 
of  it  for  any  profane  purposes  whatsoever. 

The  Budsdoists  have  a very  large  number  of  pagods,  com- 
modiously  and  agreeably  situated,  and  in  them  are  several 
altars,  images,  and  statues,  as  tall  as  men,  all  Pao-ods 
gilt;  but  the  whole  is  rather  neat  than  magnifi-  ° 
cent.  As  the  religion  of  Budsdo  is  divided  into  several 
branches,  each  division  has  its  peculiar  mode  of  worship,  w’ith 
proper  pagods  and  priests;  and  both  are  dependent  on  one  su- 
perior church ; in  which  particular,  there  is  but  a trivial  dif- 
ference between  them  and  us.  Near  these  pagods  are  situated 
the  convents,  which  are  plentifully  stored  wdth  monks,  whose 
profession  or  trade  it  is  to  make  atonement  for  the  sins  both  of 
the  living  and  the  dead.  There  are  some  monks  amongst 
these  sects  who  are  allow'ed  to  marry,  and  even  to  educate 
their  male  issue  in  the  convent  w'here  they^re  born. 


532 


PAGAN  NATIONS. 


There  are  various  orders  of  hermits,  nuns,  &c.  in  Japan. 
Our  limits  will  permit  us  to  notice  such  only  as  are  most  dis- 

Hermits  tinguished.  Among  the  former  are  the  Jam- 
mabos,  or  soldiers  of  the  mountains.  By  their 
institution  they  are,  taught  to  fight  manfully,  on  all  occasions, 
in  defence  of  their  gods,  and  the  established  religion.  The 
solemn  vow  which  they  make,  is  to  renounce  all  temporal  ad- 
vantages for  the  prospect  of  eternal  happiness,  and  it  is  with 
this  godly  view  that  they  undergo  the  severest  mortifications, 
impose  upon  themselves  the  most  arduous  undertakings,  ascend 
the  most  craggy  mountains,  and  wash  themselves  frequently 
in  the  coldest  water  in  the  depth  of  the  severest  winter.  The 
more  affluent  of  these  Jammabos  have  their  respective  habita- 
tions ; but  the  poorer  sort  rove  about  from  place  to  place,  and 
beg  for  their  daily  sustenance. 

The  monks  of  these  orders  dress  like  laymen ; but  their 
usual  dress  is  embellished  with  some  decorations  that  are 
rather  uncommon.  They  wear  a sabre  in  their  girdles,  a 
little  staff' in  their  hands,  with  a brass  head,  and  four  rings  of 
the  same  metal  j and  in  order  to  excite  the  charity  and  com- 
passion of  those  who  pass  by  them,  they  also  carry  a shell, 
which  in  fashion  and  sound  resembles  a horn.  They  fre- 
quently wave  their  staves  as  they  are  muttering  some  particu- 
lar expressions  in  their  prayers. 

They  wear  about  their  necks  a scarf,  or  rather  a silk  band, 
adorned  with  fringes,  which  is  longer  or  shorter,  according  to 
their  respective  qualifications.  The  form  and  beauty  of  their 
fringes  likewise  distinguish  their  quality,  and  their  cap  is 
made  according  to  a very  singular  fashion.  They  carry  a 
wallet  upon  their  backs,  with  a book  in  it,  a little  money,  and 
a coat.  They  wear  sandals  on  their  feet,  composed  either  of 
straw,  or  the  stalks  of  the  flower  lotos.  This  is  not,  however, 
the  only  plant  that  is  looked  upon  as  sacred;  for  the  Japanese 
entertain  the  same  idea  of  the  fir  and  the  bamboo.  They 
imagine,  that  these  plants  have  a supernatural  influence  over 
their  future  fortunes.  The  bamboo  is  deposited  in  the  armo- 
ries of  the  emperor  of  Japan,  and  his  subjects  look  upon  that 
and  fire,  as  emblems  of  his  sacred  majesty. 

These  hermits,  who  originally  professed  Sintoism  in  its 
utmost  beauty  and  extent,  have  entirely  degenerated  from  their 
first  institution.  Their  laws  were  severe,  and  their  establish- 
ment simple  ; but  they  have  gradually  forsaken  and  neglected 
the  austerity  of  the  former,  and  the  plainness  of  the  latter. 
They  have  blended  the  worship  of  strange  gods  with  their  Sin- 
toism, and  all  the  sniperstitions  and  ceremonies  of  the  Indies  are 


JAPANESE. 


added  to  their  theology.  By  their  laws  they  are  obliged  to 
climb  up  to  the  summit  of  the  most  craggy  mountains ; this 
penance,  however,  is  never  performed  at  present,  but  with  ap- 
parent indifference  and  inattention.  As  their  habitations  are 
generally  adjacent  to  some  Mia,  they,  in  a very  earnest  and 
noisy  manner,  beg  the  charity  and  benevolence  of  all  those 
who  pass  by,  in  the  name  of  the  illustrious  Cami,  to  whose 
service  their  temple  is  peculiarly  devoted  ; at  the  same  time, 
giving  them  a long  and  tedious  detail  of  his  life,  character, 
and  miracles,  attended  with  a preposterous  agitation  of  their 
staves,  on  which  a large  number  of  copper  rings  are  fastened  ; 
in  the  inharmonious  sound  of  a kind  of  sea-horn,  of  which 
they  make  use  instead  of  a trumpet.  Their  children  likewise 
join  in  the  chorus,  and  are  as  noisy  and  importunate  as  their 
parents. 

The  Bikunis  is  an  order  of  mendicant  nuns  in  Japan,  who 
take  on  themselves  the  habit  either  from  the  compulsion  of 
their  parents,  or  to  gratify  their  own  vicious 
inclinations.  These  female  devotees  are  in  gene- 
ral perfect  beauties.  The  poorer  classes,  having  several 
daughters,  endeavour  to  promote  those  who  are  young  and 
handsome  to  this  mendicant  profession ; and  some  of  them 
solicit  it  for  themselves,  from  a secret  persuasion  that  the 
strongest  motive  to  love  and  compassion  is  beauty.  The 
Jammabos  make  no  scruple  of  selecting  their  wives  out  of  this 
society  of  Bikunis,  or  entering  their  daughters  as  religious 
members  among  them.  This  order  of  young  ladies,  may 
with  propriety  be  styled  the  nuns  of  Venus,  for  there  are 
several  of  them,  who  after  they  have  been  so  complaisant  to 
the  public,  as  to  devote  their  charms  for  some  time  to  its  ser- 
vice, dedicate  the  remainder  of  their  youth  and  beauty  to  this 
sociable  retreat ; in  short,  they  have  no  one  mark  of  sanctity 
about  them,  but  their  tonsure  ; being  obliged  by  the  rules  of 
their  order  to  be  shaved. 

The  following  is  a description  of  the  nuptial  ceremony : 
the  bridegroom  and  the  bride  go  out  of  town,  by  two  different 
ways,  with  their  respective  retinues,  and  meet  nv-  > 
by  appointment  at  the  foot  of  a certain  hill.  In  remonies, 
the  retinue  of  the  former,  independently  of  his 
friends  and  relations,  are  many  carriages  loaded  with  provisions. 
Having  arrived  at  the  hill,  to  the  summit  of  which  they  ascend 
by  a flight  of  stairs  made  on  purpose,  they  there  enter  a tent, 
and  seat  themselves,  one  on  the  one  side,  and  the  other  on  the 
other,  like  plenipotentiaries  assembled  at  the  congress  of  peace. 
7'he  parents  of  both  parties  place  themselves  behind  the  bride, 


534 


PAGAN  NATIONS. 


and  a band  of  music  range  themselves  behind  the  bridegroom, 
but  all  without  the  precincts  of  the  tent.  Both  their  retinues 
stay  below  at  the  foot  of  the  hill.  The  bridegroom  and  the 
bride,  each  wi^h  a flambeau,  then  present  themselves  under 
the  tent,  before  the  God  of  Marriage,  who  is  placed  upon  an 
altar  there,  having  the  head  of  a dog,  which  is  a lively  emblem 
of  the  mutual  fidelity  requisite  in  a state  of  wedlock.  The 
string  in  his  hands  is  another  symbol  of  the  force  and  obliga- 
tion of  its  bands.  Near  the  god,  and  between  the  two  parties, 
stands  a bonze,  whose  office  is  to  perform  the  marriage  cere- 
mony. There  are  several  lighted  lamps  at  a small  distance 
from  the  tent,  at  one  of  which  the  bride  lights  the  flambeau 
which  she  holds  in  her  hand,  pronouncing  at  the  same  time 
a form  of  words,  which  are  dictated  to  her  by  the  bonze  ; after 
this  the  bridegroom  lights  his  taper  or  flambeau,  by  that  of  his 
intended  bride.  This  part  of  the  ceremony  is  accompanied  with 
loud  acclamations  of  joy,  and  the  congratulations  of  all  the 
friends  and  relations  then  present  of  the  newly-married  couple. 
At  the  same  time  the  bonze  dismisses  them  with  his  benedic- 
tion, and  their  retinue  make  a large  bonfire  at  the  foot  of  the 
hill,  in  which  are  thrown  all  the  toys  and  play-things  with 
which  the  young  bride  amused  herself  in  her  virgin  state. 
Others  produce  a distaff’ and  some  flax  before  her,  to  intimate, 
that  from  thenceforward  she  must  apply  herself  to  the  prudent 
management  of  her  family  affairs.  The  ceremony  concludes 
with  the  solemn  sacrifice  of  two  oxen  to  the  God  of  Marriage. 
After  this  the  newly-married  couple  return  with  their  retinues, 
and  the  bride  is  conducted  to  her  husband’s  house,  where  she 
finds  every  room  in  the  most  exact  order,  and  embellished  in 
the  gayest  manner.  The  pavement  and  the  threshold  are 
strewed  with  flowers  and  greens,  whilst  flags  and  streamers 
on  the  housetops  seem  to  promise  nothing  but  one  continued 
series  of  delight,  which  may  continue  unfeigned,  in  all  proba- 
bility, the  time  of  the  nuptials,  which  are  celebrated  eight  days 
successively. 

The  Japanese  burn  their  dead.  If  the  deceased  be  a person 
of  distinction,  all  his  friends  and  relations,  dressed  in  mourn- 
Funeral  so  place  appointed  for  burning  the 

lemnities.  ' corpse,  about  an  hour  before  the  funeral  pro- 
cession. They  are  preceded  hy  several  com- 
panies of  bonzes.  The  deceased,  seated  in  a coffin,  is  carried 
by  four  men;  his  head  is  somewhat  inclined  forwards,  and 
his  hands  closed,  as  if  in  a praying  posture.  The  spot  where 
the  body  is  burned  is  surrounded  with  four  walls,  covered  with 
white  cloth,  the  four  gates  only  excepted,  through  which  they 


TARTARS. 


535 


are  to  enter.  These  gates  front  the  four  cardinal  points  of 
the  compass.  They  dig  a deep  grave  in  the  middle,  which  is 
filled  with  wood,  and  on  each  side  a table  is  placed,  covered 
with  all  manner  of  provisions.  On  one  of  thejpa  stands  a little 
chafing  dish,  like  a censer,  full  of  live  coals  and  sweet  wood. 
As  soon  as  the  corpse  is  brought  to  the  brink  of  the  grave, 
they  fasten  a long  cord  to  the  coffin,  which  is  made  like  a 
little  bed  for  the  deceased  to  lie  on.  After  they  have  carried 
the  little  bed  in  form  thrice  round  the  grave,  they  lay  it  on  the 
funeral  pile,  whilst  the  bonzes  and  relations  of  the  deceased 
call  incessantly  on  the  name  of  his  tutelary  idol.  After  this, 
the  superior  bonze,  that  is,  he  who  marched  at  the  head  of 
the  procession,  walks  three  times  round  the  corpse  with 
his  lighted  taper,  waving  it  three  times  over  his  head,  and 
pronouncing  some  mystic  words,  to  the  meaning  of  which  the 
assistants  themselves  are  perfect  strangers.  The  last  action 
denotes  that  the  soul  exists  from  all  eternity,  and  will  never 
cease  to  be ; but  this  emblem  seems  forced  and  very  obscure. 
After  this  he  throws  away  his  taper,  and  two  of  the  near- 
est relations  to  the  deceased  taking  it  up,  wave  it  thrice  over 
the  corpse,  and  then  toss  it  into  the  grave.  But,  according  to 
Crasset,  the  bonze  gives  it  to  the  youngest  son  of  the  decea- 
sed, who,  after  there  has  been  a considerable  quantity  of  oils, 
perfumes,  and  aromatic  drugs  poured  into  the  grave,  throws  his 
torch  into  it.  During  the  time  that  the  body  is  consuming  in 
the  flames,  the  children,  or  nearest  relations  of  the  deceased, 
advance  towards  the  censer  that  stands  upon  the  table,  put 
perfumes  into  it,  and  then  worship  and  adore  it.  This  cere- 
mony being  concluded,  the  friends  and  relations  of  the  de- 
ceased withdraw,  leaving  none  but  the  populace  and  the  poor 
behind  them,  who  either  eat  or  carry  home  the  entertainment 
provided  for  the  deceased. 

SEC.  III. RELIGIOUS  TENETS,  CEREMONIES,  AND  CUSTOMS 

OF  THE  THIBETIANS  AND  TARTARS. 

The  name  of  the  Grand  Lama  is  given  to  the  sovereign 
pontiff^  or  high-priest,  of  the  Thibetian  Tartars,  who  reside  at 
Patoli,  a vast  palace  on  a mountain  near  the 
banks  of  Barampooter,  about  seven  miles  from  Grand  Lama. 
Lahassa.  The  foot  of  this  mountain  is  inha- 
bited by  twenty  thousand  lamas,  or  priests,  who  have  their 
separate  apartments  around  the  mountain  ; and,  according  to 
their  respective  qualities,  are  placed  nearer,  or  at  a greater 
distance  from,  the  sovereign  pontiff!  He  is  not  only  worship- 


536 


PAGAN  NATIONS, 


ped  by  the  Tliibetians,  but  also  is  the  great  object  of  adora- 
tion for  the  various  tribes  of  heathen  Tartars  who  roam 
through  the  vast  tract  of  continent  which  stretches  from  the 
banks  of  the  Wolga  to  Correa,  on  the  sea  of  Japan.  He  is 
not  only  the  sovereign  pontiff  the  vicegerent  of  the  Deity  on 
earth,  but  the  more  remote  Tartars  are  said  to  absolutely  re- 
gard him  as  the  Deity  himself,  and  call  him  God,  the  ever- 
lasting Father  of  Heaven.  They  believe  him  to  be  immor- 
tal, and  endowed  with  all  knowledge  and  virtue.  Every  year 
they  come  up  from  different  parts  to  worship,  and  make  rich 
offerings  at  his  shrine.  Even  the  emperor  of  China,  who  is 
a Manchou  Tartar,  does  not  fail  in  acknowledgments  to  him  in 
his  religious  capacity ; and  he  actually  entertains,  at  a great 
expense  in  the  palace  of  Pekin,  an  inferior  Lama,  deputed  as 
his  nuncio  from  Thibet.  The  Grand  Lama,  it  has  been  said, 
is  never  to  be  seen  but  in  a secret  place  of  his  palace,  amidst 
a great  number  of  lamps,  sitting  cross-legged  on  a cushion, 
and  decked  in  every  part  with  gold  and  precious  stones ; where 
at  a distance  the  people  prostrate  themselves  before  him,  it  not 
being  lawful  for  any  so  much  as  to  kiss  his  feet.  He  returns 
not  the  least  sign  of  respect,  nor  ever  speaks,  even  to  the 
greatest  princes ; but  only  lays  his  hand  upon  their  heads, 
and  they  are  fully  persuaded  they  receive  from  thence  a full 
forgiveness  of  all  their  sins. 

The  Sunniasses,  or  Indian  pilgrims,  often  visit  Thibet  as  a 
holy  place  ; and  the  Lama  always  entertains  a body  of  two  or 
three  hundred  in  his  pay.  Besides  his  religious  influence 
and  authority,  the  Grand  Lama  is  possessed  of  unlimited 
power  throughout  his  dominions,  which  are  very  extensive. 
The  inferior  Lamas,  who  form  the  most  numerous,  as  well 
as  the  most  powerful  body  in  the  state,  have  the  priesthood 
entirely  in  their  hands ; and,  besides,  fill  up  many  monastic 
orders,  which  are  held  in  great  veneration  among  them.  The 
whole  country,  like  Italy,  abounds  with  priests  ; and  they  en- 
tirely subsist  on  the  great  number  of  rich  presents  which  are 
sent  them  from  the  utmost  extent  of  Tartary,  from  the  empire 
of  the  great  Mogul,  and  from  almost  all  parts  of  the  Indies. 

The  opinion  of  those  who  are  reputed  the  most  orthodox 
among  the  Thibetians  is,  that,  when  the  Grand  Lama  seems 
to  die,  either  of  old  age  or  infirmnty,  his  soul,  in  fact,  only 
quits  a crazy  habitation,  to  look  for  another,  younger  or  bet- 
ter: and  it  is  discovered  again  in  the  body  of  some  child  by 
certain  tokens,  known  only  to  the  Lamas  or  Priests,  in  which 
order  he  always  appears. 

Almost  all  the  nations  of  the  east,  except  the  INIohamme* 


TARTARS. 


537 


dans,  believe  the  metempsychosis  as  the  most  important  article 
of  their  faith  ; especially  the  inhabitants  of  Thibet  and  Ava, 
the  Peguans,  Siamese,  the  greatest  part  of  the  Chinese  and 
Japanese,  and  the  Mongols  and  Kalmucks,  who  changed  the 
religion  of  Schamanism  for  the  worship  of  the  Grand  Lama. 
According  to  the  doctrine  of  this  metempsychosis,  the  soul  is 
always  in  action,  and  never  at  rest:  for  no  sooner  does  she 
leave  her  old  habitation,  than  she  enters  a new  one.  The 
Dalay  being  a divine  person,  can  find  no  better  lodging  than 
the  body  of  his  successor ; or  the  Fo,  residing  in  the  Dalay 
Lama,  which  passes  to  his  successor;  and  this  being  a god, 
to  whom  all  things  are  known,  the  Dalay  Lama  is  therefore 
acquainted  with  every  thing  which  happened  during  his  resi- 
dence in  his  former  body. 

This  religion  is  said  to  have  been  of  three  thousand  years 
standing;  and  neither  time,  nor  the  influence  of  men,  has 
had  the  power  of  shaking  the  authority  of  the  Grand  Lama. 
This  theocracy  extends  as  fully  to  temporal  as  to  spiritual 
concerns. 

Though  in  the  grand  sovereignty  of  the  Lamas,  the  tem- 
poral power  has  been  occasionally  separated  from  the  spiritual 
by  slight  revolutions,  they  have  always  been  united  again 
after  a time ; so  that  in  Thibet  the  whole  constitution  rests  on 
the  imperial  pontificate  in  a manner  elsewhere  unknown. 
For  as  the  Thibetians  suppose  the  Grand  Lama  is  animated 
by  the  god  Shaka,  or  Fo,  who  at  the  decease  of  one  Lama 
transmigrates  into  the  next,  and  consecrates  him  an  image  of 
the  divtnity,  the  descending  chain  of  Lamas  is  continued  down 
from  him  in  fixed  degrees  of  sanctity : so  that  a more  firmly 
established  sacerdotal  government,  in  doctrine,  customs,  and 
institutions,  that  actually  reigns  over  this  country,  cannot  be 
conceived.  The  supreme  manager  of  temporal  affairs  is  no 
more  than  the  viceroy  of  the  sovereign  priest,  who,  confor- 
mable to  the  dictates  of  his  religion,  dwells  in  divine  tranquil- 
lity in  a building  that  is  both  temple  and  palace.  If  some  of 
his  votaries  in  modern  times  have  dispensed  with  the  adora- 
tion of  his  person,  still  certain  real  modifications  of  the  Shaka 
religion  is  the  only  faith  they  profess,  the  only  religion  they 
follow.  The  state  of  sanctity  which  that  religion  inculcates, 
consists  in  monastic  confidence,  absence  of  thought,  and  the 
perfect  repose  of  nonentity. 

To  give  as  clear  an  account  as  possible  of  this  religion, 
little  more  is  required  than  to  extract  the  ample  account  given 
of  it  in  a description  of  Thibet,  published  in  Green’s  Collec- 
tion of  Voyages,  and  re-published  in  Pinkerton. 


538 


PAGAN  NATIONS. 


Friar  Horace  says,  that  in  the  main  the  religion  of  Thibet 
is  the  counterpart  of  the  Romish.  They  believe  in  one  God, 
Creed  of  the  ^ trinity,  but  full  of  errors  ; a paradise,  hell, 
Thibetians.  and  purgatory,  but  full  of  errors  also.  They 
make  suffrages,  alms,  prayers,  and  sacrifices  for 
the  dead  ; have  a vast  number  of  convents  filled  with  monks 
and  friars,  amounting  to  thirty  thousand ; who,  besides  the 
three  vows  of  poverty,  obedience,  and  chastity,  make  several 
others.  They  have  their  confessors,  who  are  chosen  by  their 
superiors,  and  receive  their  licenses  from  their  Lama,  as  a bi- 
shop, without  which  they  cannot  hear  confessions,  or  impose 
penances.  They  have  the  same  form  of  hierarchy  as  in  the 
Romish  Church  ; for  they  have  their  inferior  Lamas,  chosen 
by  the  Grand  Lama,  who  act  as  bishops  in  their  respective 
diocesses,  having  under  them  simple  Lamas,  who  are  the  reli- 
gious. To  these  may  be  added,  the  use  of  holy  water,  cross- 
es, beads,  and  other  matters. 

The  chief  object  of  worship  in  this  country,  is  the  same 
which  in  China  is  called  Fo,  but  by  the  Lamas  in  Thibet,  La. 
This  prince,  who  was  born  one  thousand  and  twenty-six  years 
before  Christ,  and  reigned  in  a part  of  India,  called  Chantyen- 
cho,  or  as  others  say,  Si-tyen,  gave  himself  out  to  be  God, 
assuming  human  flesh ; and  when  he  died,  it  was  pretended, 
that  he  only  withdrew  for  a while,  and  would  appear  again  in 
a determinate  time ; as  he  actually  did,  if  the  testimony  of  his 
devout  disciples,  the  writings  of  the  primitive  fathers  amongst 
them,  and,  in  short,  the  tradition  and  authority  of  the  whole 
church,  from  age  to  age,  down  to  the  present,  are  at  all  to  be 
regarded  in  proof.  And  this  imposture  has  been  practised  since 
as  often  as  there  has  been  occasion  for  it : So  that  the  god  La, 
still  lives,  and  is  corporally  present  in  the  person  of  the  Dalay 
Lama.  In  which  respect,  the  church  of  Thibet  has  infinitely 
the  advantage  of  the  Romish,  in  as  much  as  the  visible  head 
of  it  is  considered  to  be  God  himself,  not  his  vicar,  or  deputy; 
and  the  incarnate  deity,  who  is  the  object  of  divine  worship, 
appears  alive  in  human  shape  to  receive  the  people’s  adora- 
tions: not  in  the  form  of  a senseless  bit  of  bread,  or  playing 
at  bo-peep  in  a diminutive  wafer,  which  would  be  too  gross 
a cheat  to  impose  on  the  understandings  of  the  Thibetians, 
however  ignorant  and  superstitious  the  missionaries,  to  their 
own  shame,  represent  them. 

The  Great  Lama,  who,  as  we  said  before,  is  La,  or  Fo 
incarnate,  is,  according  to  Grueber,  called  in  the  country. 
Titles  of  the  Lama  Konju,  or  the  Eternal  Father.  He  is  also 
Grand  Lama,  Styled  Dalay  Lama.  The  same  author  says. 


TARTARS. 


539 


in  another  letter,  that  Great  Lama  signifies  the  Great  High 
Priest,  and  Lama  of  Lamas ; as  he  is  also  styled,  the  High 
Priest  of  High  Priests.  These  last  titles  regard  only  his  of- 
fice, or  degree,  in  his  ecclesiastical  or  religious  capacity ; but 
with  respect  to  his  divine  nature,  or  quality,  which  entitles 
him  to  be  adored  as  God,  they  term  him  likewise  the  heavenly 
Father,  ascribing  to  him  all  the  attributes  of  the  true  deity; 
as,  that  he  is  omniscient,  and  that  all  things  are  open  to  his 
view,  even  the  secrets  of  the  heart.  If,  at  any  time,  he  asks 
questions,  it  is  not,  say  they,  for  sake  of  information,  but  to 
remove  the  scruples  of  the  incredulous  and  disaffected.  They 
believe  that  Fo  (or  La)  lives  in  him : hence  those  of  his  reli- 
gion in  China  call  him  Ho-fo,  or  the  living  Fo.  In  conse- 
quence of  this  persuasion,  he  is  held  to  be  immortal,  and  that 
when  in  appearance  he  dies,  he  only  changes  his  abode ; that 
he  is  born  again  in  an  entire  body,  and  the  happy  place  of  his 
residence  is  revealed  by  certain  pretended  tokens,  which  the 
Tartarian  princes  themselves  are  obliged  to  learn  of  the  other 
Lamas ; who  only  know  the  child  appointed  by  the  preceding 
Grand  Lama  to  succeed  him. 

To  keep  up  this  opinion  of  his  immortality,  the  Lamas  after 
his  death,  seek,  throughout  the  whole  kingdom,  for  another 
person,  as  like  unto  him,  in  all  respects,  as  may  successor 
be,  to  supply  his  place ; and  thus  he  has  under- 
gone a new  resurrection,  or  incarnation,  seven  times  since  his 
first  appearance.  Bernier  relates  the  matter  thus,  as  he  had 
it  from  a Lama  physician.  When  the  Great  Lama  is  old,  and 
ready  to  die,  he  assembles  his  council,  and  declares  to  them, 
that  now  he  was  passing  into  the  body  of  a little  child,  lately 
born  ; that  when  this  child,  who  was  bred  up  with  great  care, 
was  six  or  seven  years  of  age,  they  (by  way  of  trial)  laid  be- 
fore him  a parcel  of  household  goods  mixed  with  his  own, 
which  yet  he  could  distinguish  from  the  rest : and  this,  he 
said,  was  a manifest  proof  of  the  transmigration. 

Grueber  says,  that  this  belief  is  propagated  by  the  policy  of 
their  kings,  and  those  who  are  in  the  secret  of  this  cheat,  in 
conjunction  with  the  Lama  Konju.  The  missionaries  rail  hea- 
vily at  this  imposture,  calling  it  wicked  and  diabolical,  as  if 
besides  transubstantiation,  which  is  worse,  they  had  no  other 
impostures  in  their  own  religion.  But  it  is  done,  doubtless,  out 
of  envy ; because  they  have  none  which  redounds  so  much 
to  the  honour  and  wealth  of  themselves. 

Grueber  says,  the  Great  Lama  sitteth,  in  a remote  apart- 
ment of  his  palace,  adorned  with  gold  and  silver,  jjomage  paid 
and  illuminated  with  lamps,  in  a lofty  place  to  him. 


540 


PAGAN  NATIONS. 


like  a couch,  covered  with  costly  tapestry.  In  approaching 
him,  his  votaries  fall  prostrate  with  their  heads  to  the  ground, 
and  kiss  him  with  incredible  veneration.  Thus,  adds  the  Jesuit, 
hath  the  devil,  through  his  innate  malignity,  transferred  to 
the  worship  of  this  people  that  veneration  which  is  due  only 
to  the  Pope  of  Rome,  Christ’s  vicar,  in  the  same  manner  as  he 
hath  done  all  the  other  mysteries  of  the  Christian  religion. 

The  same  author  further  observes,  that  he  always  appears 
with  his  face  covered ; letting  none  see  it  but  those  who  are 
in  the  secret : that  he  acts  his  part  extremely  well,  Avhile  the 
Lamas  or  priests,  who  are  perpetually  about  him,  attend  him 
with  grea^  assiduity,  and  expound  the  oracles  that  are  taken 
from  his,.^  louth.  Here  it  must  be  noted,  that  Grueber  learns 
all  he  writes  concerning  the  Great  Lama  from  the  citizens  of 
Barantola ; for  the  missionaries  could  not  see  him,  no  Christian 
being  admitted  into  his  presence,  nor,  indeed,  any  body  of  a 
different  religion,  without  adoring  the  pretended  deity  : how- 
ever, they  took  an  exact  copy  of  his  picture,  as  it  was  exposed 
to  view  in  the  entrance  of  the  palace ; to  which  they  paid  the 
same  veneration  as  to  himself  in  person. 

Bentink  tells  us,  that  at  the  foot  of  the  high  mountain  near 
Putala,  whereon  the  Dalay  Lama  resides,  about  twenty  thou- 
sand Lamas  dwell  in  several  circles  round  it,  according  as  the 
rank  and  dignities  which  they  possess,  render  them  more 
worthy  to  approach  the  person  of  their  sovereign  pontiff 

According  to  the  account  transmitted  by  Regis,  the  Grand 
Lama  sits  cross-legged  on  a kind  of  altar,  with  a large  and 
magnificent  cushion  under  him ; where  he  receives  the  com- 
pliments, or  rather  adorations,  not  only  of  his  own  subjects, 
but  of  prodigious  multitudes  of  strangers ; who  make  long 
journeys  to  offer  him  their  homage,  and  obtain  his  blessing. 
Some  even  travel  there  from  India,  who  never  fail  to  enlarge 
before  him  upon  their  own  merit,  and  magnify  the  sufferings 
they  have  undergone  in  their  painful  pilgrimage.  But  next 
to  the  people  of  Thibet,  the  Tartars  are  most  devoted  to  the 
Grand  Lama,  some  of  whom  resort  to  Lasa  from  the  most 
distant  corners. 

Princes  are  no  more  excused  from  this  servile  adoration 
than  the  meanest  of  their  subjects ; nor  do  they  meet  with 
more  respect  from  the  Grand  Lama,  who  never  moves  from 
his  cushion,  nor  any  other  way  returns  the  salute.  He  only 
lays  his  hand  upon  the  head  of  the  worshippers,  who  then 
think  all  their  sins  pardoned.  The  Lamas  who  drew  the  map 
observed,  that  in  receiving  the  emperor’s  ambassador,  he  did 
not  kneel  like  the  Tartar  princes  ; but  when  he  inquired  after 


Brarains  Dragging  Chains,  p.  557. 


Bramin  hanging  by  his  feet  above  a fire  which  he  supplies  with 
wood.  p.  557. 


'V 


TARTARS. 


541 


Kang-ki’s  health,  resting  upon  one  hand,  he  only  made  a small 
motion,  as  if  he  intended  to  rise  from  his  seat.  He  was  at 
that  same  time  dressed  in  a red  habit  of  woollen  frize,  such 
as  the  common  Lamas  wear,  with  a yellow  hat  gilt. 

Grueber  assures  us  that  the  grandees  of  the  kingdom  are 
very  eager  to  procure  the  excrements  of  this  divinity,  which 
they  usually  wear  about  their  necks  as  relicks.  In  another 
place,  he  says  that  the  Lamas  make  a great  advantage  by  the 
large  presents  they  receive  for  helping  the  grandees  to  some 
of  his  excrements,  or  urine;  for  by  wearing  the  first  about 
their  necks,  and  mixing  the  latter  with  their  victuals,  they 
imagine  themselves  to  be  secure  against  all  bodil}'-  infirmities. 
In  confirmation  of  this,  Gerbillon  informs  us,  that  the  Mongols 
wear  his  excrem.ents  pulverized  in  little  bags  about  their 
necks,  as  precious  relicks,  capable  of  preserving  them  from 
all  misfortunes,  and  curing  them  of  all  sorts  of  distempers. 
When  this  Jesuit  was  on  his  second  journey  into  Western 
Tartary,  a deputy  from  one  of  the  principal  Lamas,  offered 
the  Emperor’s  uncle  a certain  powder,  contained  in  a little 
packet  of  very  white  paper,  neatly  wrapped  up  in  a scarf  of 
very  white  tafFety  : but  that  prince  told  him,  that  as  it  was  not 
the  custom  of  the  Manchews  to  make  use  of  such  things,  he 
durst  not  receive  it.  The  author  took  this  powder  to  be  ei- 
ther some  of  the  Great  Lama’s  excrements,  or  the  ashes  of 
something  that  had  been  used  by  him. 

Trophies  are  erected  on  the  tops  of  the  mountains  in  honour 
of  the  Great  Lama,  for  the  preservation  of  men  and  cattle. 
All  the  kings,  w^ho  profess  the  religion  of  the  great  Lama,  be- 
fore they  are  inaugurated,  send  ambassadors,  with  very  rich 
presents,  to  crave  his  benediction,  as  a means  to  render  their 
reigns  happy. 

Formerly,  the  Dalay  Lama  was  a mere  spiritual  prince ; 
but  he  is  now  become  a temporal  one  also,  with  a large  patri- 
Tem  oral  ^lony  ; the  Chian  of  the  Eluths,  who  conquered 
power.  it  in  the  seventeenth  centur3%  having  made  him 

a present  of  it,  which  is  a much  larger  patrimo- 
ny than  that  called  St.  Peter’s,  usurped  by  the  popes.  Yet, 
for  all  this,  Bentink  informs  us,  that  he  does  not  meddle,  in 
any  sort,  with  the  temporality  of  his  dominions,  or  sufter  any 
of  his  Lamas  to  meddle  with  it ; but  puts  all  secular  matters 
under  the  government  of  two  Khans  of  the  Kalmucks,  who 
are  to  furnish  him  with  all  things  necessary  for  the  mainte- 
nance of  his  family.  When  he  has  any  political  affairs  to 
transact,  it  is  the  Deva,  (or  Tipa,  a sort  of  plenipotentiary,) 
who  acts  under  his  orders. 

46 


542 


PAGAN  NATIONS. 


The  religion  of  the  Great  Lama  seems  to  be  more  extended 
than  any  other  in  the  world : for  besides  Thibet,  which  is  its 
P . native  seat,  it  has  spread  itself  over  all  the  In- 

reUgion,\c/^  dies,  China,  and  Western  Tartary,  from  one  end 
to  the  other.  It  is  true,  the  provinces  of  the  In- 
dies and  China,  have  many  ages  ago,  thrown  off  his  jurisdic- 
tion, and  set  up  chief  priests  of  their  own,  who  have  modelled 
the  religion  of  their  respective  countries,  according  to  their 
different  fancies,  or  interest.  But  Thibet,  and  the  greater  part 
of  Tartary,  are  still  subject  to  him  in  spirituals.  The  better 
to  govern  this  vast  dominion,  he  constitutes  deputies,  or  vicars, 
to  officiate  in  his  stead.  These  are  called  Hutuktus,  or  Khu- 
tuktus ; which,  according  to  Regis,  are  chosen  from  among 
the  disciples  of  the  Great  Lama.  It  is  esteemed  a real  happi- 
ness to  be  admitted  into  the  number  of  these  last,  which  never 
exceeds  two  hundred  ; and  they  on  whom  the  honour  of  Hu- 
tuktu  is  conferred  are  considered  as  so  many  lesser  Fos;  they 
are  neither  confined  to  the  pagods,  nor  limited  to  Thibet,  but 
settle  where  the}^  please;  and  soon  acquire  great  riches,  by 
the  offerings  of  their  numerous  worshippers.  One  of  them 
Avho  resided  among  the  Kalka  Mongols,  about  the  beginning 
of  the  last  century,  set  up  for  himself,  in  opposition  to  his  mas- 
ter, assuming  all  the  privileges  and  powers  which  the  Grand 
Lama  pretends  to ; and,  in  all  likelihood,  others  from  time  to 
time  will  follow  his  example. 

For  keeping  up  discipline  and  order  in  ecclesiastical  matters 
there  is  a kind  of  hierarchy  in  Thibet,  consisting  of  church 
officers,  answering  to  the  archbishops,  bishops,  and  priests. 
They-  have  also  their  priors,  abbots,  and  abbesses,  superiors, 
provincials,  or  such  like  degrees,  for  ordering  what  concerns 
the  regular  clergy.  The  Lamas,  or  priests,  who  preside  over 
the  temples  throughout  the  country,  are  sent  from  the  college 
of  the  Lama’s  disciples  before  mentioned.  The  other  Lamas 
officiate  as  assistants  at  divine  service  in  the  churches  and 
monasteries;  or  go  abroad  on  the  mission  into  foreign  countries. 

Regis  says,  the  Lamas  generally  wear  a woollen  frize  like 
ours,  but  na.rrower,  and  not  so  close ; yet  it  is  lasting,  and  retains 
its  colour.  They  use,  besides  the  hat,  different  kinds  of  bon- 
nets, according  to  their  several  dignities ; one  of  which  is 
somewhat  remarkable,  as  it  resembles  our  bishops’  mitres,  but 
they  wear  the  slit  before. 

The  Great  Lama’s  colour  is  red ; but  as  the  emperor  of 
China  has  gained  some  footing  in  Thibet,  those  of  his  party, 
as  well  as  all  the  Mongol  and  Kalka  Lamas,  wear  yellow. 
Bentink,  speaking  of  these  latter,  observes,  that  they  go  habited 


TARTARS. 


543 


in  long  yellow  robes,  with  great  sleeves,  which  they  bind 
about  their  waist  with  a girdle  of  the  same  colour,  two  fingers 
broad.  They  have  the  head  and  beard  shaved  very  close,  and 
wear  yellow  hats.  They  always  carry  a great  pair  of  beads 
of  coral,  or  yellow  amber,  in  their  hands,  Avhich  they  turn  in- 
cessantly between  their  fingers,  saying  prayers  to  themselves 
after  their  manner.  The  nuns  wear  very  nearly  the  same 
dress,  excepting  that  they  wear  bonnets  edged  with  fur,  instead 
of  hats,  which  the  Lamas  wear. 

There  are  several  princes  in  Thibet,  who  assume  the  Lama 
habit,  and  under  the  titles  of  the  Grand  Lama’s  principal  offi- 
cers, act  almost  independently  of  him.  The  dignity  of  Lama 
is  not  limited  to  the  natives  of  Thibet  alone.  The  Tartars 
and  Chinese,  who  are  equally  ambitious  of  this  honour,  go  to 
Lassa  to  obtain  it. 

The  multitude  of  Lamas  in  Thibet  is  incredible,  hardly  a 
family  being  without  one,  either  out  of  their  devotion,  or  ex- 
pectations of  preferment  in  the  Grand  Lama’s  service.  The 
rules  of  the  Lamas  are  too  many  and  burdensome,  to  be  ob- 
served by  one  Lama ; therefore  they  divide  the  load  among 
them,  one  confining  himself  to  this  particular  duty,  and  another 
to  that ; but  they  are  all  obliged  to  conform  to  celibacy,  as  well 
as  to  renounce  worldly  grandeur  and  employments. 

As  to  their  character,  if  you  will  take  it  from  their  greatest 
adversaries,  the  missionaries,  most  of  them  are  debauched  ; yet 
they  govern  princes,  who  give  them  the  chief  place  in  as- 
semblies, and  are  blindly  followed  by  their  votaries,  who 
give  the  best  of  what  they  have.  Some  of  them  are  tolerably 
skilled  in  medicine;  others  have  some  notion  of  astronomy, 
and  can  calculate  eclipses.  Bernier  met  with  one  of  these 
Lama  phj^sicians  at  Kashmir,  who  came  in  the  train  of  an 
ambassador  from  Great  Thibet.  He  had  with  him  a book  of 
recipes,  which  he  would  by  no  means  part  with. 

The  religion  of  these  tribes  is  a mixture  of  Lamaism,  Is- 
lamism,  and  Gentooism,  partaking,  in  some  cases,  also  of  a 
resemblance  of  the  corruptions  of  the  Greek  and 
Russian^Var-  ^.^man  churches.  The  idolatrous  tribes  prin- 
tar  Tribes.  cipally  follow  the  worship  of  the  Grand  Lama  ; 

but  even  a grosser  species  of  idolatry  is  followed 
by  some  of  the  Tartars,  particularly  some  of  the  Cossacks, 
who  inhabit  the  borders  of  China. 

Some  of  them  are  the  grossest  idolaters,  and  worship  little 
rude  images,  which  generally  consist  of  a small  bit  of  wood  a 
few  inches  in  length ; the  upper  part  is  rounded  off,  and 
adorned  with  some  rude  marks  to  resemble  the  human  fea- 


544 


PAGAN  NATIONS. 


tores,  and  being  thus  prepared,  the  figure  is  dressed  up  in 
rags.  In  fine  weather  and  prosperous  seasons,  they  caress 
these  ragged  deities,  but  are  apt  to  treat  them  very  roughly 
when  the  contrary  happens. 

Others  of  the  Tartars  profess  a belief  in  the  existence  of  one 
supreme  God,  the  Creator  of  all  things,  who  has  divided  the 
government  of  the  world,  and  the  destiny  of  men,  among  a 
great  number  of  subaltern  divinities,  who  are  left  to  act  ac- 
cording to  their  own  pleasure,  and  consequently  whose  favour 
it  is  necessary  to  obtain  by  special  acts  of  homage  and  attention. 

It  is  the  custom  among  some  of  the  Tartar  nations  to  burn 
their  dead,  and  inter  their  ashes  on  an  eminence,  upon  which 
they  raise  a heap  of  stones,  and  place  on  it  little  banners  : but 
the  greater  part  of  the  Pagan  Tartars  bury  their  dead,  and 
with  each  man  his  best  horse  and  moveables,  for  his  use  in 
the  other  world.  Others,  however,  throw  their  dead  into  open 
fields,  to  be  devoured  by  the  dogs,  of  which  many  run  wild, 
and  some  are  kept  for  this  purpose.  If  the  bodies  are  thus 
devoured  by  any  number  exceeding  six,  they  think  honourably 
of  the  deceased ; otherwise  he  is  a disgrace  to  his  relations. 

On  some  of  the  skirts  of  the  villages  are  seen  tombs,  which 
are  larger  and  better  built  than  the  houses  ; each  of  them  en- 
closes three,  four,  or  five  biers,  of  a neat  workmanship,  orna- 
mented with  Chinese  stuffs,  some  pieces  of  which  are  brocade. 
Bows,  arrows,  lines,  and,  in  general,  the  most  valuable  articles 
belonging  to  these  people,  are  suspended  in  the  interior  of  the 
monuments,  the  wooden  door  of  which  is  closed  with  a bar, 
supported  at  its  extremities  by  two  props. 

Although  no  external  distinction  seems  to  exist  between  the 
living  inhabitants,  yet  the  same  cannot  be  said  of  the  dead, 
whose  ashes  repose  in  a style  of  greater  or  less  magnificence, 
according  to  their  wealth;  it  is  probable  that  the  labour  of  a 
long  life,  would  scarcely  defray  the  expense  of  one  of  these 
sumptuous  mausolea  ; which,  however,  bear  no  comparison 
with  the  monuments  of  more  civilized  people.  The  bodies  of 
the  poorest  inhabitants  are  exposed  in  the  open  air,  on  a bier, 
placed  upon  a stage,  supported  by  stakes.  They  all  appear  to 
hold  their  dead  in  great  veneration,  and  to  emplo}'-  the  whole 
of  their  industry  and  ingenuity  in  procuring  them  an  honour- 
able burial.  They  are  interred  with  their  clothes  on,  and  the 
arms  and  implements  that  they  made  use  of  when  alive  ; and 
it  would  probably  be  esteemed  sacrilege  to  take  any  of  these 
away. 

The  Mongols  on  the  frontiers  of  China  have  built  several 
temples  in  the  countries  which  they  inhabit : one  of  these  is 


TARTARS. 


545 


near  the  river  Tchikoi.  It  was  formerly  their 

principal  temple,  and  the  lama  who  officiated  The  Mongols. 

there  had  the  superintendence  of  all  the  others. 

There  is  another  spacious  edifice  of  this  kind,  twenty-five 
wersts  from  the  town  of  Selinginsk,  to  the  south-west  of  the 
lake  of  Kulling  Noor,  which  possesses  the  supremacy  over 
four  others. 

The  Bouraits  and  Boureties,  of  Mongol  origin,  were  not 
known  till  the  17th  century,  the  period  of  the  conquest  of  the 
west  part  of  Siberia  by  the  Russians.  They  also  Bouraits. 
reside  on  the  frontiers  of  China,  in  the  government 
of  Irkutzk,  along  the  Angara  and  the  Lena,  to  the  south  of 
Lake  Baikal,  and  in  Daouria.  Their  number  is  estimated  at 
ninety-three  thousand.  Still  attached  to  a roving  life,  they  have 
no  other  habitations  than  huts  made  with  poles,  and  covered 
with  pieces  of  felt  tied  with  hair  ropes.  The  fire  occupies  the 
centre.  The  huts  of  each  family  form  a small  village.  Their 
furniture  is  very  simple : broad  benches  serve  for  a bed  ; they 
have  a pillow  of  hair  or  feathers,  under  which  they  put  the 
casket  containing  their  most  valuable  effects. 

The  religion  of  the  Bouraits  is  a mixture  of  Lamaism  and 
Shamanism.  In  their  huts  they  have  wooden  idols,  naked  or 
clothed;  others  are  of  felt,  tin,  or  lamb’s  skin;  and  others 
again  rude  daubings  with  soot  by  the  Shamans,  who  give 
them  arbitrary  names.  The  women  are  not  allowed  to  ap- 
proach or  to  pass  before  them.  The  Bourait,  when  he  goes  out, 
or  returns  to  his  hut,  bows  to  his  idols,  and  this  is  almost  the 
only  daily  mark  of  respect  that  he  pays  them.  He  annually 
celebrates  two  festivals  in  honour  of  them,  and  at  these  men 
only  have  a right  to  be  present.  The  priests  preside  at  a sa- 
crifice : a sheep  is  commonly  chosen  for  the  victim,  which 
they  slaughter  by  ripping  open  the  belly ; the  heart  is  then 
taken  out,  and  the  Shaman  places  a small  flock  of  wool  cut 
from  the  back  in  the  lungs,  which  ceremony  is  designed  to 
preserve  the  other  sheep  from  all  kinds  of  diseases.  The  flesh 
is  afterwards  separated  from  the  bones,  dressed,  and  set  before 
the  idols,  where  it  is  left  the  whole  time  the  Shaman  is  singing. 
When  he  has  finished,  he  repeats  fresh  prayers,  with  abun- 
dance of  ceremonies,  throwing  into  the  fire  four  spoonfuls  of 
broth,  and  as  many  small  pieces  of  meat ; the  rest  is  distributed 
among  the  company.  Before  he  dismisses  the  assembly,  the 
priests  set  up  a flesh  song,  much  more  obstreperous  than  the 
first,  accompanied  with  shivering,  leaping,  and  howling,  pro- 
nouncing tire  names  of  different  demons,  which  makes  the 
Bouraits  believe  that  he  is  cursing  them,  and  will  thereby 
46* 


546 


PAGAN  NATIONS. 


prevent  those  spirits  from  injuring  them  or  their  herds.  Par- 
ticular sacrifices  take  place  on  occasion  of  a journe}^,  sickness, 
or  accident. 


SEC.  IV.- 


-RELIGIOUS  DOCTRINES,  CEREMONIES,  AND  CUS- 
TOMS OF  THE  HINDOOS. 


The  most  singular  people  on  the  globe,  in  respect  to  reli- 
gion, are  doubtless  the  Hindoos,  or  the  inhabitants  of  Hin- 
General  view  dostan,  a country  in  Asia,  bounded  S.  E.  by  the 
of  the  religion  Coromandel  coast  and  Bay  of  Bengal,  and  ex- 
of  the  Hin-  tending  north  to  the  boundary  of  Cashmere,  be- 
ginning  in  Lat.  8,  and  running  to  35  N.,  near 
2000  miles  in  length. 

Of  the  great  antiquity  of  this  people,  and  of  the  permanency 
of  their  religion  and  customs,  there  appears  no  reasonable 
. . . . grounds  to  doubt.  In  almost  every  respect,  these 

iqui  les.  same  now  as  they  were  in  the  most  an- 

cient periods  of  the  history  of  India,  of  which  -we  possess  the 
most  faint  knowledge.  It  is  supposed,  however,  by  many 
authors,  that  the  religion  of  Boodha,*  which  still  remains  in 
the  Burman  empire,  Ceylon,  &c.  was  in  very  remote  times 
the  prevalent  religion  of  Hindostan.  At  present,  it  is  the 
Brahminical.  Brahma,  the  creating  power ; 
Vishnu,  the  preserver ; and  Siva,  the  destroyer, 
are  their  three  greatest  deities.  Since  the  creation  of  the 
world,  however,  Brahma  interests  himself  little  with  mundane 
affairs.  He  is  regarded  as  the  father  of  legislators;  since  from 
his  ten  sons  all  science  and  laws  proceeded,  while  he  himself 
was  the  author  of  the  Vedas,  or  sacred  books.  Of  his  sons, 
Menou  is  the  most  celebrated.  From  him  the  Hindoos  derive 
the  institutes  which  bear  his  name.  Brahma  is  represented 
with  four  hands,  and  a crown  on  his  head.  The  image  of  the 
flamingo,  on  the  wings  of  which  he  is  supposed  to  fly,  is  con- 
stantly placed  near  the  statue  in  the  temple.  His  wife,  whose 
name  is  Seraswatee,  is  regarded  as  the  patroness  of  learning. 
Vishnu,  whose  province  is  to  preserve  and  protect  mankind, 
is  represented  as  constantly  attended  by  an  eagle,  or  large 
brown  kite,  and  as  having  four  hands  and  a number  of  heads, 
emblematical  of  his  omniscience  and  omnipotence.  He  is  said 
to  have  passed  through  the  different  carnations,  in  all  of  which 
he  destroyed  the  enemies  of  the  human  race.  His  wife,  or 
female  favourite,  is  Sree,  the  goddess  of  fortune  and  plenty, 


* This  word  is  spelt  differently  by  different  authors, 


HINDOOS. 


547 


Siva  is  Avorshippecl  not  only  as  a destroyer,  but  also  as  a re- 
producer. His  principal  characters  are  Budra,  Iswara,  and 
Mahadeo.  As  the  first,  he  is  cruel ; as  the  second,  he  is  \vor- 
shipped  as  the  lord  of  all ; and  under  the  third  name,  he  is 
known  in  the  mountainous  parts  of  India.  He  is  a great  fa- 
vourite with  the  common  people.  He  is  generally  represented 
with  only  one  head;  the  number  of  his  hands  varies  from  four 
to  thirty-tw'o.  Round  his  neck  there  are  strung  a number  of 
human  skulls.  His  hat  is  the  skin  of  the  tiger  or  elephant. 
His  wife,  Parvaty,  is  the  goddess  of  time,  and  the  punisher  of 
evil  doers.  Besides  these  great  deities,  there  is  a number  of 
inferior  ones,  the  principal  of  whom  are  those  who  preside 
over  death  and  hell ; he  gods  of  fire,  of  medicine,  of  the 
wind,  and  of  the  atmosphere.  Ganesa,  whom  Sir  William 
Jones  justly  compares  to  Janus,  is  invoked  the  first,  by  the 
Brahmins,  in  all  sacrifices.  His  name,  and  that  of  Seraswa- 
tee,  appear  at  the  beginning  of  all  writings ; and  his  statue  is 
placed  on  roads,  and  at  the  boundaries  of  villages,  &c.  There 
are  two  great  sects  among  the  Hindoos ; the  worshippers  of 
Vishnu,  and  those  of  Siva.  Formerly  the  worship  of  the  for- 
mer appears  to  have  predominated  on  the  Coromandel  coast, 
w'hile  on  the  opposite  coast,  especially  in  the  neighbourhood 
of  Bombay,  that  of  Siva  prevailed.  The  followers  of  Vishnu 
distinguished  themselves  by  painting  their  faces  with  a hori- 
zontal line;  the  followors  of  Siva  draw  a perpendicular  line. 
The  gopee  chunden,  a wdiite  clay,  taken  from  a holy  tank 
near  Positra  in  Guzerat,  and  chalk  from  the  vicinity  of  the  ce- 
lebrated temple  of  Dw^araca,  in  the  same  province,  are  used  for 
this  purpose,  as  well  as  distinguishing  the  diflerent  castes. 
There  is,  however,  very  little  difference  in  point  of  religion 
between  these  or  any  other  Hindoo  sects. 

Vishnu  is  believed  to  have  undergone  nine  avatars,  or  in- 
carnations; the  most  celebrated  is  the  eighth,  w^hen  he  ap- 
peared as  Krishna,  and,  by  his  victories,  obliged  the  Hindoos 
to  substitute  the  offering  of  images  instead  of  human  sacrifices, 
and  milk  for  blood.  The  tenth  incarnation  of  Vishnu  has  not 
yet  taken  place.  The  religion  of  the  Hindoos  is  contained  in 
their  sacred  books,  called  Vedas,  the  divine  authority  of  which, 
however,  is  rejected  by  the  Jains  in  the  south  of  India, — a sect 
who  differ  in  some  important  tenets  from  those  Avho  follow  the 
Brahminical  religion.  All  the  Hindoo  sects  believe  in  the 
immortality  of  the  soul,  transmigration,  and  a future  state  of 
rewards  and  punishments;  but  their  faith  in  these  important 
points  is  intermixed  and  debased  by  the  most  absurd  legendary 
tales  and  mystical  allegories. 


548 


PAGAN  NATIONS. 


Having'  presented  our  readers  with  the  foregoing  general 
view  of  the  religious  system  of  the  Hindoos,  we  shall  proceed 
to  such  details  in  respect  to  their  religious  ceremonies  and 
customs  as  our  limits  permit ; observing,  however,  that  such 
as  would  desire  a full  account  of  the  various  superstitious 
opinions  and  practices  of  this  extraordinary  people,  may  con- 
sult the  ample  account  given  by  Dr.  Ward,  in  his  “ View  of 
the  History,  Literature,  and  Religion  of  the  Hindoos.” 

The  first  objects  of  worship  among  the  Hindoos  are  sup- 
posed to  have  been  fire,  air,  water,  earth,  and  space,  together 

Worship  heavenly  bodies  and  aerial  beings.  But 

as  such  a system  of  mythology  could  in  no  wise 
account  for  the  existence  and  government  of  the  universe,  later 
Hindoo  theologians  added  three  new  gods,  under  the  charac- 
ters of  the  Creator,  the  Preserver,  and  the  Destroyer — Brah- 
ma, Vishnu,  and  Siva.  Besides  the  gods  already  named,  and 
others  which  might  be  named,  the  Hindoo  worship  extends 
to  the  various  objects  of  nature,  among  which  we  may  specify 
the  following: 

1.  The  Worship  of  Human  Beings.  The  Hindoos  wor- 
ship their  spiritual  guides ; also,  Brahmuns,  and  their  wives 
and  daughters:  and,  among  the  Varnacharees,  women  of  the 
lowest  cast,  and  even  prostitutes,  are  worshipped  with  rites  too 
abominable  to  be  recorded. 

2.  The  Worship  of  Beasts.  The  cow  is  an  object  of  wor- 
ship, and  receives  the  homage  of  the  Hindoos  at  an  annual 
festival.  The  very  dung  of  the  cow  is  eaten  as  an  atonement 
for  sin ; and,  with  its  urine,  is  used  in  worship.  A Hindoo 
does  not  carry  any  thing  out  of  his  house  in  the  morning,  till 
he  has  rubbed  his  door-way  with  cow-dung.  Notwithstanding 
this  reverence,  the  bullocks  employed  in  carrying  burdens, 
and  at  the  plough,  are  used  more  cruelly  by  the  Hindoos  than 
any  other  animals.  Hunoomanu,  the  Monkey,  has  also  been 
placed  among  the  gods,  as  a form  of  Shivu.  Temples  of  this 
god  are  to  be  seen,  and  in  some  places  his  image  is  worshipped 
daily;  he  is  even  chosen  by  many  as  their  guardian  deity. 
Hunoomanu  bears  some  resemblance  to  Pan  ; and,  like  him, 
owes  his  birth  to  the  god  of  the  winds.  The  dog,  ihe,  jackal, 
and  a number  of  other  animals,  have  also  places  among  the 
Hindoo  deities,  though  they  are  not  greatly  honoured. 

3.  Worship  of  Birds.  Gurooru,  the  carrier  of  Vishnoo, 
half  a bird  and  half  a man,  has  received  deification,  as  well 
as  his  brother  Uroonu,  the  charioteer  of  Vishnoo.  Jutayoo, 
another  bird,  the  friend  of  Ramu,  receives  divine  honours ; as 
do  the  eagle  of  Coromandel,  (said  to  be  an  incarnation  ot 


HINDOOS.  549 

Doorga,)  the  wag-tail,  the  peacock,  the  goose,  and  the  owl ; 
but  the  honours  they  receive  are  not  of  the  highest  kind. 

4.  Worshi'p  of  Trees.  The  Hindoos  do  not  seem  ever  to 
have  consecrated  groves,  but  several  trees  they  esteem  sacred. 
Toolusee,  a female  raised  to  deity  by  Vishnoo,  was  cursed  by 
Lukshmee,  his  wife,  in  a fit  of  jealousy,  and  turned  into  a 
tree  of  this  name  ; which  the  Hindoos  preserve  with  great 
care  near  their  houses,  and  erect  pillars  to  its  honour.  The 
heads  of  these  pillars,  which  commonly  open  like  a cup,  are 
filled  with  earth,  and  the  plant  is  placed  in  them.  Its  leaves 
and  wood  are  esteemed  sacred  ; and  with  the  latter  they  make 
their  beads,  with  which  they  repeat  the  names  of  their  guar- 
dian deities.  Several  other  trees  receive  almost  an  equal  ho- 
mage. It  is  considered  as  a great  sin  among  the  Hindoos 
for  any  member  of  a family  to  cut  down  trees  planted  by  an 
ancestor  ; and  the  misfortunes  of  many  a family  have  been 
ascribed  to  such  an  act  of  indiscretion. 

5.  River  Worship.  The  Hindoos  not  only  reverence  their 
rivers,  but  actually  worship  them,  dividing  them  into  male 
and  female  deities.  But  Gunga,  (the  Ganges,)  both  in  their 
poems,  their  Pooranus,  and  in  the  superstitious  customs  of  the 
natives,  appears  to  rank  highest  among  the  river  deities.  She 
is  declared  to  have  descended  from  Vishnoo’s  heaven;  an  an- 
niversary of  which  event  is  celebrated  by  particular  festivi- 
ties. The  most  extravagant  things  are  related  in  the  Poora- 
nus respecting  the  purifying  nature  of  these  waters  ; and  se- 
veral works  have  been  written  to  extol  the  saving  properties 
of  the  Ganges.  Its  waters  are  carried  to  immense  distances  ; 
every  thing  they  touch  becomes  purified  ; crowds  of  Hindoos 
perform  their  worship  on  the  river  daily  after  purifying  them- 
selves in  the  stream  ; the  sick  are  laid  on  its  banks,  expecting 
recovery  from  the  mere  sight  of  this  goddess ; and  it  is 
reckoned  a great  calamity  not  to  die  within  sight  of 
Gunga.  Many  other  rivers  receive  the  honours  of  divine 
worship. 

6.  Worship  of  Fish.  Even  the  finny  tribes  are  honoured 
by  the  Hindoos,  though  the  worship  paid  to  them  is  of  an  in- 
ferior sort. 

7.  The  Worship  of  Books  is  very  common  among  this  peo- 
ple. The  lower  orders  have  such  a profound  respect  for  a 
book,  that  they  think  every  thing  in  such  a form  must  be  di- 
vine. On  several  occasions  a book  is  converted  into  an 
image,  and  worshipped  with  all  the  form  used  before  the  most 
popular  idol. 

8.  Worship  of  Stones.  The  >Shalugramu,  as  a form  of 


650 


PAGAN  NATIONS. 


Vishnoo,  is  more  frequently  worshipped  than  any  other  idol 
in  India,  not  excepting  the  Lingu  itself;  which  perhaps  ought 
to  be  placed  next,  and  which  is  also  a stone.  The  represent- 
atives of  Punchanunu  and  other  gods  are  shapeless  stones. 
Many  images  of  idols  sold  in  the  markets  are  made  of  stone, 
and  worshipped. 

9.  A Log  of  Wood.  The  pedal  with  which  rice  is 
cleansed  from  the  husk  has  also  been  raised  to  god  ship  by 
the  Hindoos. 

The  festivals  of  the  Hindoos  are  numerous.  Our  limits 
„ . , will  permit  us  to  notice  only  the  following,  name- 

estiva  s.  festival  in  honour  of  the  God  Siva,  and 

the  festival  of  Juggernaut. 

In  the  month  Choitru  an  abominable  festival  is  celebrated 
in  honor  of  Siva,  which  is  thus  described  by  Mr.  Ward.  In 
Festival  of  1^06  I went  to  Kaleeghatu,  in  com- 

Siva.  ' two  or  three  friends,  to  witness  these 

practices  ; at  which  place  we  arrived  about  five 
o’clock  in  the  morning.  We  overtook  numerous  companies 
who  were  proceeding  thither,  having  with  them  drums  and 
other  instruments  of  music;  also  spits,  canes,  and  different 
articles  to  pierce  their  tongues  and  sides.  Some  with  tink- 
ling rings  on  their  ancles  were  dancing  and  exhibiting  in- 
decent gestures  as  they  passed  along,  while  others  rent  the 
air  with  the  sounds  of  their  filthy  songs.  As  we  entered 
the  village  where  the  temple  of  this  great  goddess  is  situated, 
the  crowds  were  so  great  that  we  could  with  difficulty  get  our 
vehicles  along,  and  at  last  were  completely  blocked  up.  We 
then  alighted,  and  went  amongst  the  crowd.  But  who  can 
describe  a scene  like  this  ? Here,  men  of  all  ages,  who  in- 
tended to  have  their  tongues  pierced,  or  their  sides  bored, 
were  buying  garlands  of  flowers  to  hang  round  their  necks, 
or  tie  round  their  heads ; there,  others  were  carrying  their 
offerings  to  the  goddess : above  the  heads  of  the  crowd  were 
seen  nothing  but  the  feathers  belonging  to  the  great  drums, 
and  the  instruments  of  torture  which  each  victim  was  carry- 
ing in  his  hand.  These  wretched  slaves  of  superstition  were 
distinguished  from  others  by  the  quantity  of  oil  rubbed  on 
their  bodies,  and  by  streaks  and  dots  of  mud  all  over  them: 
some  of  the  chief  men  belonging  to  each  company  w^ere  co- 
vered vAUth  ashes,  or  dressed  in  a most  fantastic  manner,  like 
the  fool  among  mountebanks.  For  the  sake  of  Ioav  sport, 
some  were  dressed  as  English  women ; and  others  had  on  a 
hat,  to  excite  the  crowd  to  laugh  at  Europeans.  As  soon  as 
we  could  force  our  way,  we  proceeded  to  the  temple  of  Ka- 


HINDOOS. 


551 


lee,  where  the  crowd,  inflamed  to  madness,  almost  trampled 
upon  one  another,  to  obtain  a sight  of  the  idol.  We  went  up 
to  the  door-way,  when  a Brahmun,  who  was  one  of  the  own- 
ers of  the  idol,  addressed  one  of  my  companions  in  broken 
English  : “ Money — money — for  black  mother.”  My  friend 
not  much  liking  the  looks  of  his  black  mother,  declared  he 
should  give  her  nothing.  From  this  spot  we  went  into  the 
temple  yard,  w here  twm  or  three  blacksmiths  had  begun  the 
work  of  piercing  the  tongues  and  boring  the  sides  of  these  in- 
fatuated disciples  of  Shivu,  or  Siva.  The  first  man  seemed 
reluctant  to  hold  out  his  tongue  ; but  the  blacksmith,  rubbing 
it  with  something  like  flour,  and  having  a piece  of  cloth  be- 
twixt his  fingers,  laid  firm  hold,  dragged  it  out,  and,  placing 
his  lancet  under  it  in  the  middle,  pierced  it  through,  and  let 
the  fellow  go.  The  next  person  w’hose  tongue  we  saw  cut, 
directed  the  blacksmith  to  cut  it  on  a contrary  side,  as  it  had 
been  already  cut  twdce.  This  man  seemed  to  go  through  the 
business  of  having  his  tongue  slit  wdth  perfect  sang  froid. 
The  company  of  natives  w'ere  entirely  unmoved,  and  the 
blacksmith,  pocketing  the  trifling  fee  given  by  each  for  whom 
he  did  this  favour,  laughed  at  the  sport.  I could  not  help  ask- 
ing, whether  they  w^ere  not  punishing  these  men  for  lying. 
After  seeing  the  operation  performed  on  one  or  two  more,  we 
went  to  another  group,  'where  they  w^ere  boring  the  sides. 
The  first  we  saw  undergoing  this  operation  was  a boy,  wdro 
might  be  tw^elve  or  thirteen  years  old,  and  who  had  been 
brought  thither  by  his  elder  brother  to  submit  to  this  cruelt}'. 
A thread  rubbed  with  clarified  butter  wms  drawn  through  the 
skin  on  each  side  wdth  a kind  of  lancet  having  an  eye  like  a 
needle.  He  did  not  flinch,  but  hung  by  his  hands  ov^er  the 
shoulders  of  his  brother.  I asked  a man  wdio  had  just  had 
his  sides  bored  why  he  did  this  1 He  said,  he  had  made  a 
vow  to  Kalee  at  a time  of  dangerous  illness,  and  w'as  now' 
performing  this  vow ; a bye-stander  added,  it  w'as  an  act  of 
holiness  or  merit.  Passing  from  this  group,  we  saw^  a man 
dancing  backwards  and  forwards  wdth  twm  canes  run  through 
his  sides  as  thick  as  a man’s  little  finger.  In  returning  to 
Calcutta  w'e  saw  many  with  things  of  diflerent  thicknesses 
thrust  through  their  sides  and  tongues,  and  several  wdth  the 
pointed  handies  of  iron  shovels,  containing  fire,  sticking  in 
their  sides.  Into  this  fire  every  now  and  then  they  threw  In- 
dian pitch,  which  for  the  moment  blazed  very  high.  I saw- 
one  man  whose  singular  mode  of  self-torture  struck  me 
much : his  breast,  arms,  and  other  parts  of  his  body,  w^ere  en- 
tirely covered  wdth  pins,  ns  thick  as  nails  or  packing  needles. 


552 


PAGAN  NATIONS. 


This  is  called  vanu-phora.’^  The  person  had  made  a vow  to 
Shivu  thus  to  pierce  his  body,  praying  the  god  to  remove 
some  evil  from  him. 

“ Some  sunyasees  at  this  festival  put  swords  through  the 
holes  in  their  tongues  ; others  spears  ; others  thick  pieces  of 
round  iron,  which  they  call  arrows.  Many,  as  a bravado,  put 
other  things  through  their  tongues,  as  living  snakes,  bamboos, 
ramrods,  &c.  Others,  to  excite  the  attention  of  the  crowd  still 
more,  procure  images  of  houses,  gods,  temples,  &c.  and 
placing  them  on  a single  bamboo,  hold  them  up  in  their 
hands,  and  put  the  bamboo  through  their  tongues.  In  1805, 
at  Calcutta,  a few  base  fellows  made  a bamboo  stage,  placed 
a prostitute  upon  it,  and  carried  her  through  the  streets,  her 
paramour  accompanying  them.,  having  one  of  her  ancle  orna- 
ments in  the  slit  of  his  tongue.  Another  year,  a man  put  his 
finger  through  the  tongue  of  another  person,  and  they  went 
along  dancing  and  making  indecent  gestures  together.  Others 
put  bamboos,  ropes,  canes,  the  stalk  of  a climbing  plant,  the 
long  tube  of  the  hooka,  &c.  through  their  sides,  and  rubbing 
these  things  with  oil,  while  two  persons  go  before  and  two  be- 
hind to  hold  the  ends  of  the  things  which  have  been  passed 
through  the  sides,  they  dance  backwards  and  forwards,  making 
indecent  gestures.  These  people  pass  through  the  streets 
with  these  marks  of  self-torture  upon  them,  followed  by 
crowds  of  idle  people.  The}^  are  paid  by  the  towns  or  vil- 
lages where  these  acts  are  performed,  and  a levy  is  made  on 
the  inhabitants  to  defray  the  expense.  On  the  evening  of  this 
day,  some  sunyasees  pierce  the  skin  of  their  foreheads,  and 
place  a rod  of  iron  on  it  as  a socket,  and  on  this  rod  fasten  a 
lamp,  which  is  kept  burning  all  night.  The  persons  bearing 
these  lamps  sit  all  night  in  or  near  Shivu’s  temple,  occasion- 
ally calling  upon  this  god  by  different  names.  On  the  same 
evening,  different  parties  of  sunyasees  hold  conversations  re- 
specting Shivu  in  verse. 

“ On  the  following  day,  in  the  afternoon,  the  ceremony 
called  Churuku,  or  the  swinging  by  hooks  fastened  in  the 
Cliuruku  back,  is  performed.  The  posts  are  erected  in 
some  open  place  in  the  town  or  suburbs ; they 
are  generally  fifteen,  twenty,  or  twenty-five  cubits  high.  In 
some  places  a kind  of  worship  is  paid  at  the  foot  of  the  tree 
to  Shivu,  when  two  pigeons  are  let  loose,  or  slain.  In  other 
parts,  i.  e.  in  the  neighbourhood  of  Calcutta,  the  worship  of 
Shivu  is  performed  at  his  temple;  after  which  the  crowd  pro- 


* Piercing  with  arrows. 


Laplanders  offering  sacrifices  to  Idols,  p.  558. 


Festival  of  the  Japanese,  p.  527. 


HINDOOS. 


553 


ceed  to  the  swinging  posts,  and  commence  the  horrid  work  of 
torture.  The  man  who  is  to  swing  prostrates  himself  before 
the  tree,  and  a person,  with  his  dusty  fingers,  makes  a mark 
where  the  hooks  are  to  he  put.  Another  person  immediately 
gives  him  a smart  slap  on  the  back,  and  pinches  up  the  skin 
hard  with  his  thumb  and  fingers;  while  another  thrusts  the 
hook  through,  taking  hold  of  about  an  inch  of  the  skin  ; the 
other  hook  is  then  in  like  manner  put  through  the  skin  on  the 
other  side  of  the  back,  and  the  man  gets  up  on  his  feet.  As 
he  is  rising,  some  water  is  thrown  in  his  face.  He  then  mounts 
on  a man’s  back,  or  is  elevated  in  some  other  way  ; and  the 
strings  which  are  attached  to  the  hooks  in  his  back  are  tied  to 
the  rope  at  one  end  of  the  horizontal  bamboo,  and  the  rope  at 
the  other  end  is  held  by  several  men,  who,  drawing  it  down, 
raise  up  the  end  on  which  the  man  swings,  and  by  their  run- 
ning round  with  the  rope  the  machine  is  turned.  In  swing- 
ing, the  man  describes  a circle  of  about  thirty  feet  diameter.” 
The  festival  of  Juggernaut  is  annually  held  on  the  sea  coast 
of-  Orissa,  where  there  is  a celebrated  temple,  and  an  idol  of 
the  god.  The  idol  is  a carved  block  of  wood.  Festival  of 
with  a frightful  visage,  painted  black,  and  a dis-  juggernaut, 
tended  mouth  of  a bloody  colour.  He  is  dressed 
in  gorgeous  apparel,  and  his  appellation  is  one  of  the  nu- 
merous names  of  Vishnu,  the  preserving  power  of  the  uni- 
verse, according  to  the  theology  of  the  Bramins.  On  festival 
days,  the  throne  of  the  idol  is  placed  upon  a stupendous  move- 
able tower,  about  60  feet  in  height,  resting  on  wheels,  which 
indent  the  ground  deeply  as  they  turn  slowly  under  the  pon- 
derous machine.  He  is  accompanied  by  two  other  idols,  his 
brother  Balaram,  and  his  sister  Shubudra,  of  a white  and 
yellow  colour,  each  on  a separate  tower,  and  sitting  on  thrones 
of  nearly  an  equal  height.  Attached  to  the  principal  tower, 
are  six  ropes,  of  the  length  and  size  of  a ship’s  cable,  by  which 
the  people  draw  it  along.  The  priests  and  attendants  are  sta- 
tioned around  the  throne  on  the  car  ; and  occasionally  address 
the  worshippers  in  libidinous  songs  and  gestures.  Both  the 
walls  of  the  temple  and  sides  of  the  car  are  covered  with  the 
most  indecent  emblems,  in  large  and  durable  sculpture.  Ob- 
scenity and  blood  are  the  characteristics  of  the  idol’s  worship. 
As  the  tower  moves  along,  devotees,  throwing  themselves 
under  the  wheels,  are  crushed  to  death ; and  such  acts  are 
hailed  with  the  acclamations  of  the  multitude  as  the  most  ac- 
ceptable sacrifices.  A body  of  prostitutes  are  maintained  in 
the  temple  for  the  use  of  the  worshippers;  and  various  other 
systematic  indecencies,  which  Avill  not  admit  of  description. 


554 


PAGAN  NATIONS. 


form  a part  of  the  service.  A number  of  sacred  bulls  are 
kept  in  the  place,  which  are  generally  fed  with  vegetables  from 
the  hands  of  the  pilgrims;  but  from  the  scarcity  of  the  vege- 
tation, are  commonly  seen  walking  about,  and  eating  the  fresh 
ordure  of  the  worshipping  crowds.  In  the  temple  also,  is 
preserved  a bone  of  Krishna,  which  is  considered  as  a most 
venerable  and  precious  relic,  and  which  few  persons  are  al- 
lowed to  see. 

The  following  account  of  the  burning  of  a Gentoo  woman, 
on  the  funeral  pile  of  her  deceased  husband,  is  taken  from  the 
. Voyages  of  Stavorinus,  who  was  an  eyewitness 

widow”^  ^ ceremony.  “ We  found,”  says  M.  Stavo- 

rinus, “ the  body  of  the  deceased  lying  upon  a 
couch,  covered  with  a piece  of  white  cotton,  and  strewed  with 
betel-leaves.  The  woman,  who  was  to  be  the  victim,  sat  upon 
the  couch,  with  her  face  turned  to  that  of  the  deceased.  She 
was  richly  adorned,  and  held  a little  green  branch  in  her 
right  hand,  with  which  she  drove  aw^ay  the  flies  from  the 
body.  She  seemed  like  one  buried  in  the  most  profound 
meditation,  yet  betrayed  no  signs  of  fear.  Many  of  her  rela- 
tions attended  upon  her,  w^ho,  at  stated  intervals,  struck  up 
various  kinds  of  music. 

“ The  pile  was  made  by  driving  green  bamboo  stakes  into 
the  earth,  between  wdiich  w^as  first  laid  flre-wood,  very  dry 
and  combustible ; upon  this  was  put  a quantity  of  dry  strawy 
or  reeds,  besmeared  with  grease : this  was  done  alternately, 
till  the  pile  w'as  five  feet  in  height,  and  the  whole  w^as  then 
strewed  wuth  rosin  finely  pow'dered. — A w'hite  cotton  sheet, 
w^hich  had  been  w^ashed  in  the  Ganges,  was  then  spread  over  the 
pile,  and  the  whole  w'as  ready  for  the  reception  of  the  victim. 

“ The  wu'dow  was  now  admonished  by  a priest,  that  it  was 
time  to  begin  the  rites.  She  was  then  surrounded  by  women, 
who  offered  her  betel,  and  besought  her  to  supplicate  favours 
for  them  when  she  joined  her  husband  in  the  presence  of  Ram, 
or  their  highest  god  ; and,  above  all,  that  shew^ould  salute  their 
deceased  friends  whom  she  might  meet  in  the  celestial  mansions. 

“ In  the  mean  time,  the  body  of  the  husband  was  taken 
and  w^ashed  in  the  river.  The  woman  was  also  led  to  the 
Ganges  for  ablution,  where  she  divested  herself  of  all  her 
ornaments.  Her  head  was  covered  with  a piece  of  silk,  and 
a cloth  was  tied  round  her  body,  in  which  the  priests  put  some 
parched  rice. 

“ She  then  took  a farewell  of  her  friends,  and  was  conducted 
by  two  of  her  female  relations  to  the  pile.  When  she  came 
to  it,  she  scattered  flowers  and  parched  rice  upon  the  specta- 


HINDOOS. 


555 


tors,  and  put  some  into  the  mouth  of  the  corpse.  Two  priests 
next  led  her  three  times  round  it,  while  she  threw  rice  among 
the  bystanders,  who  gathered  it  up  with  great  eagerness.  The 
last  time  she  went  round,  she  placed  a little  earthen  burning 
lamp  to  each  of  the  four  corners  of  the  pile,  then  laid  herself 
down  on  the  right  side,  next  to  the  body,  which  she  embraced 
wuth  both  her  arms,  a piece  of  white  cotton  was  spread  over 
them  both,  they  were  bound  together  with  two  easy  bandages, 
and  a quantity  of  fire-wood,  strav;,  and  rosin,  was  laid  upon 
them.  In  the  last  place,  her  nearest  relations,  to  whom,  on 
the  banks  of  the  river,  she  had  given  her  nose-jewels,  came 
with  a burning  torch,  and  set  the  straw  on  fire,  and  in  a mo- 
ment the  whole  was  in  a flame.  The  noise  of  the  drums, 
and  the  shouts  of  the  spectators,  were  such,  that  the  shrieks 
of  the  unfortunate  woman,  if  she  uttered  any,  could  not  have 
been  heard. 

Voluntary  suicide  is  considered  an  act  of  great  merit.  The 
person  who  is  about  to  offer  himself,  is  directed  first  to  offer  an 
atonement  for  all  his  sins,  by  making  a present  of 
gold  to  bramhuns,  and  honouring  them  with  a 
feast ; afterwards,  putting  on  new  apparel,  and 
adorning  himself  with  garlands  of  flowers,  he  is  accompanied 
to  the  river  by  a band  of  music.  If  he  has  any  property,  he 
gives  it  to  whom  he  pleases : then,  sitting  down  by  the  side  of 
the  river,  he  repeats  the  name  of  his  idol,  and  proclaims,  that 
he  is  now  about  to  renounce  his  life  in  this  place,  in  order  to 
obtain  such  or  such  a benefit.  After  this,  he  and  his  friends 
proceed  in  a boat,  and  fastening  pans  of  water  to  his  body,  he 
plunges  into  the  stream.  The  spectators  cry  out,  “ Huree  bul ! 
Huree  bul ! Huzza  ! Huzza  !”  and  then  retire.  Sometimes  a 
person  of  property  kindly  interferes,  and  offers  to  relieve  the 
wants  of  the  victim  if  he  will  abstain  from  drowning  himself ; 
but  the  deluded  man  replies,  that  he  wants  nothing,  as  he  is 
going  to  heaven  ! 

People  in  some  parts  of  India,  particularly  the  inhabitants 
of  Orissa,  and  of  the  eastern  parts  of  Bengal,  frequently  offer 
their  children  to  the  goddess  Gunga.  The  fol-  . . , 

lowing  reason  is  assigned  for  this  practice  : when  1‘^anticide. 
a woman  has  been  long  married,  and  has  no  children,  it  is 
common  for  the  man,  or  his  wife,  or  both  of  them,  to  make  a 
vow  to  the  goddess  Gunga,  that  if  she  will  bestow  the  bless- 
ing of  children  upon  them,  they  will  devote  the  first-born  to 
her.  If  after  this  vow  they  have  children,  the  eldest  is  nou- 
rished till  a proper  age,  which  may  be  three,  four,  or  more 
years,  according  to  circumstances,  when,  on  a particular  day, 


55G 


PAGAN  NATIONS. 


appointed  for  bathing  in  any  holy  part  of  the  river,  they  take 
the  child  with  them,  and  offer  it  to  this  goddess  : the  child  is 
encouraged  to  go  farther  and  farther  into  the  water,  till  it  is 
carried  away  by  the  stream,  or  is  pushed  off  by  its  inhuman 
parents.  Sometimes  a stranger  seizes  the  child,  and  brings  it 
up,  but  it  is  abandoned  by  its  parents  from  the  moment  it  floats 
in  the  water,  and  if  no  one  be  found  more  humane  than  they, 
it  infallibly  perishes.  The  principal  places  in  Bengal  where 
this  species  of  murder  is  practised,  are  Gunga-Saguru,  where 
the  river  Hoogley  disembogues  itself  into  the  sea  ; Voidyuva- 
tee,  a town  about  fourteen  miles  to  the  north  of  Calcutta ; Tri- 
venee,  Nudeeya,  Chakduh,  and  Pruyagu. 

A sick  person,  after  his  removal  to  the  banks  of  the  Ganges, 
if  he  possesses  sufficient  strength,  directs  quantities  of  food, 
. ^ garments,  &c.  to  be  presented  to  the  bramhuns. 
at  That  he  may  not  be  compelled  to  cross  Voituru- 

nee,  whose  waters  are  hot,  in  his  way  to  the  seat 
of  judgment,  he  presents  to  a bramhun  a black  cow.  When 
about  to  expire,  the  relations  place  the  body  up  to  the  middle 
in  the  river,  and.  direct  the  dying  man  to  call  aloud  on  the 
gods  to  assist  him  in  doing  so. 

The  burning  of  the  body  is  one  of  the  first  ceremonies 
which  the  Hindoos  perform  for  the  help  of  the  dead  in  a future 
state.  If  this  ceremony  have  not  been  attended  to,  the  shraddhu, 
or  rites  for  the  repose  of  the  dead,  cannot  be  performed.  If  a 
person  be  unable  to  provide  Avood,  cloth,  clarified  butter,  rice, 
water  pans,  and  other  things,  beside  the  fee  to  the  priest,  he 
must  beg  among  his  neighbours.  If  the  body  be  thrown  into 
the  river,  or  burnt,  without  the  accustomed  ceremonies,  (as  is 
sometimes  the  case,)  the  ceremonies  may  be  performed  over  an 
image  of  the  deceased,  made  of  kooshu  grass. 

Immediately  after  death,  the  attendants  lay  out  the  body  on 
a sheet,  placing  two  pieces  of  wood  under  the  head  and  feet ; 
after  which  they  anoint  the  corpse  with  clarified  butter,  bathe 
it  with  the  water  of  the  Ganges,  put  round  the  loins  a new 
garment,  and  another  over  the  left  shoulder,  and  then  draw 
the  sheet  on  which  the  body  lies,  oA^er  the  Avhole.  The  heir 
at  laAv  next  bathes  himself,  puts  on  new  garments,  and  boils 
some  rice,  a ball  of  AAdiich,  and  a lighted  brand,  he  puts  to  the 
mouth  of  the  deceased,  repeating  incantations.  The  pile 
having  been  prepared,  he  sets  fire  to  it,  and  occasionally 
throAA^s  on  it  clarified  butter  and  other  combustibles.  When 
the  body  is  consumed,  he  Avashes  the  ashes  into  the  river; 
the  attendants  bathe,  and,  presenting  a drink-offering  to  the 
deceased,  return  home  ; before  they  enter  the  house,  how- 


LAPLANDERS. 


557 


ever,  each  one  touches  fire,  and  chews  some  bitter  leaves,  to  sig- 
nify that  parting  with  relations  by  death,  is  an  unpleasant  task. 

The  Bramins  undergo  voluntary  austerities  of  great  seve- 
rity. Of  one,  Mr.  Rogers  gives  the  following  account.  After 
having  finished  various  services,  he  went  into  RePo-ious 
the  green  on  which  the  pagod  stood,  where  two  Austerities, 
bamboos  were  raised  like  poles,  in  the  shape  of 
a gibbet,  at  the  top  of  which  two  ropes  were  fixed  with  a slip- 
knot. Underneath  was  a square  pit,  where  he  lighted  a fire, 
and  laid  some  sticks  near  it.  After  this  he  turned  himself 
thrice  round  the  fire,  observing,  by  way  of  respect,  to  have 
the  pit  always  at  his  right ; then  prostrating  himself  several 
times,  he  went  up,  twisted  the  ropes  about  his  feet,  then  sus- 
pending himself  with  his  head  downwards,  and  his  face 
turned  towards  the  flame,  he  swung  himself  up  and  down 
like  a bell,  and  increased  the  fire  by  throwing  wood  into  it, 
which  was  in  his  reach.  After  this  painful  exercise,  which 
lasted  half  an  hour,  he  came  down,  went  round  the  pit,  and 
returning  into  the  pagod,  seated  himself  as  before.  In  this 
manner  did  this  Bramin  exercise  himself  daily,  not  in  the 
view  of  obtaining  heaven,  for  that  he  looked  upon  as  granted, 
but  in  order  to  attain  a pure  and  exalted  degree  of  felicity. 
However,  he  was  censured  by  the  rest  of  the  Bramins,  for 
violating,  as  they  said,  the  law,  in  not  having  made  choice  of 
such  a holy  place  as  the  Joguis  are  permitted  to  spend  their 
whole  lives  in. 

Another  Bramin  had  his  head  thrust  through  an  iron  collar 
of  twenty-four  pound  weight,  made  like  a rail,  four  feet  in 
diameter  at  top.  He  had  enjoined  himself  to  carry  it  till 
such  time  as  he  had  collected  a great  sum  of  money,  in  order 
to  complete  the  building  of  an  hospital. 

Two  others  had  long  heavy  chains  upon  their  legs,  one 
end  of  which  came  over  their  shoulders,  and  the  other  dragged 
upon  the  ground  after  them. 

Another  chained  himself  by  the  foot  to  a tree,  with  a firm 
resolution  of  dying  in  that  place. 

Another  walked  in  wooden  shoes  stuck  full  of  nails  in  the 
inside : whenever  he  put  them  on  he  used  to  lie  along  the 
ground  with  his  hands  clasped. 

SEC.  V. RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  THE 

LAPLANDERS. 

From  the  time  that  so  large  a portion  of  Lapland  fell  under 
the  dominion  of  Sweden,  repeated  attempts  were  made  to  con- 
47* 


558 


PAGAN  NATIONS. 


vert  the  natives  to  the  Christian  faith ; and  the  same  object 
was  diligently  prosecuted  by  the  Danish  government.  The 
Laplanders,  however,  continued  to  retain  a strong  attachment 
to  their  ancient  mythology  ; and,  even  so  late  as  the  middle  of 
the  1 8th  century,  a great  part  of  the.  nation  secretly  worshipped 
idols,  while  publicly  professing  the  Christian  religion. 

To  these  idols  were  presented  various  offerings  and  sacri- 
fices. Upon  any  change  of  habitation,  libations  were  made 
of  whey  or  milk,  to  conciliate  the  guardian  di- 

Sacnfices,  of  the  place  ; and  of  brandy  to  the  Lares 

or  household  gods,  who  were  supposed  to  reside  under  the 
fire-place.  To  conciliate  the  favour  of  the  deities  to  their 
children,  sacrifices  of  sheep  or  deer  were  offered,  before  the 
child  was  born  : a dog  was  buried  alive  at  the  moment  of  the 
birth;  and  sora^  other  animal  killed  when  the  infant  was  at 
the  breast.  Offerings  and  sacrifices  were  usually  made  for 
the  removal  of  epidemic  disorders,  for  success  in  hunting,  &c. 
In  these  cases,  sometimes  the  whole  of  the  victim  was  pre- 
sented, sometimes  only  a part,  sometimes  merely  the  bones, 
while  the  blood  was  sprinkled  upon  staves,  which  were  left 
on  the  spot,  or  mingled  Avith  the  waters  of  an  adjacent  river 
or  lake.  The  liver  of  a bear,  the  horns  and  other  parts  of  a 
deer,  taken  in  the  chase,  were  very  frequently  consecrated  to 
the  deity  of  the  place. 

The  Laplanders,  according  to  Picart,  worship  their  gods 
under  the  form  of  a tree,  or  block  of  Avood,  the  top  of  which 
they  form  into  a rude  resemblance  of  a man’s 
head.  In  the  head  they  were  AA'ont  to  driAm  a large 
nail,  to  Avhich  Avas  fastened  a flint  stone,  that  he  might  make 
himself  a fire  Avhenever  he  found  one  needful.  Sometimes 
their  god  was  raised  upon  a kind  of  table,  Avhich  served  in 
capacity  of  an  altar.  Their  domestic  deity,  or  household  god, 
they  represented  under  the  form  of  a large  stone,  carved  in  a 
rude  manner,  and  bearing  some  resemblance  to  a human  face. 
The  sacrifices  Avhich  AAmre  offered  to  these  idols  Avere  presented 
by  a privileged  class  of  men,  named  Noaaids,  Avho  dmded 
the  victims  Avith  great  expertness,  and  Avore  at  the  time  of 
sacrificing  a peculiar  habit. 

The  Laplanders  still  retain  much  of  their  ancient  supersti* 
tious  spirit,  eA^en  in  the  Christian  rites,  Avhich  they  haA'e 

Present  •'tate  pai'ticularly  regard  the  sacra- 

ment as  a povA’erful  charm  to  preserve  them  from 
the  attempts  of  eAul  spirits.  It  is  not  long  since,  they  used  to 
take  a cloth  Avith  them  to  church,  into  Avhich  they  AA'ere  accus- 
tomed to  spit  out  the  sacramental  bread,  Avhich  they  wrapped 


LAPLANDERS. 


559 


up  with  great  care,  and  afterwards  divided  into  as  great  a 
number  as  possible  of  small  crumbs.  One  of  these  crumbs 
was  given  to  every  one  of  their  cattle,  in  the  full  persuasion 
that  the  herd  would  thus  be  secure  from  all  injury.  Their 
very  deficient  acquaintance  with  Christianity  may,  in  some 
measure,  be  ascribed  to  the  very  inefficient  manner  in  which 
they  are  instructed.  It  has  generally  been  the  practice  of  the 
Missionaries  and  pastors  to  address  the  natives  by  means  of  an 
interpreter,  and  the  attempts  of  the  Danish  government  to  re- 
medy this  defect  have  hitherto  proved  unsuccessful. 

The  Laplanders  rarely  intermarry  with  the  Norwegian,  or 
other  neighbouring  nations.  Their  matrimonial  negotiations 
are  conducted  with  extraordinary  formality  and 
decorum.  When  a young  man  has  selected  his  arnage. 
object,  he  communicates  his  wishes  to  his  own  family,  who 
repair  in  a body  to  the  dwelling  of  the  young  woman’s  pa- 
rents, carrying  a slight  present,  such  as  a ring  or  ornamented 
girdle,  to  the  fair  one,  and  a quantity  of  brandy  to  entertain 
the  friends.  When  arrived  at  the  hut,  the  suitor  is  left  with- 
out, till  he  shall  be  invited  to  enter  ; and  as  soon  as  the  rest 
of  the  party  have  entered,  their  spokesman  fills  out  a bumper 
of  brandy,  which  he  offers  to  the  girl’s  father,  and  the  accept- 
ance of  which  indicates  his  approbation  of  the  match  to  be 
proposed.  After  the  liquor  has  gone  round  the  company, 
leave  is  obtained  for  the  young  man  to  present  himself,  while 
his  advocate  in  a set  speech  opens  the  treaty.  The  lover, 
upon  being  introduced,  takes  his  seat  near  the  door,  at  some 
distance  from  the  rest ; and  it  is  only  when  the  parents  of  the 
girl  have  signified  their  full  consent,  that  he  offers  her  the 
present  which  he  has  brought,  and  promises  wedding  clothes 
to  her  father  and  mother.  Sometimes  a sum  of  money  is 
given,  both  to  the  bride  and  to  her  parents ; and  not  unfre- 
quently  considerable  bargaining  is  employed  to  raise  the 
amount.  All  that  the  bride  receives  on  this  occasion  becomes 
her  own  private  property;  and,  among  the  better  class,  a 
wife,  counting  all  expenses,  commonly  costs  the  husband 
about  a hundred  copper  dollars.  Should  the  parents  depart 
from  their  promised  consent,  it  is  an  established  law,  that  they 
must  repay  all  the  expenses  and  presents,  even  to  the  brandy 
which  has  been  drunk  at  the  first  visit.  After  the  parties  have 
been  in  this  manner  betrothed,  the  young  man  is  allowed  to 
visit  the  bride,  whose  favour  he  generally  endeavours  to  con- 
ciliate by  presenting  tobacco,  brandy,  or  whatever  he  thinks 
will  be  most  acceptable.  On  the  marriage  day  the  bride  ap- 
pears in  her  best  dress,  but  her  head,  commonly  closely 


560 


PAGAN  NATIONS. 


covered,  is,  on  this  occasion,  only  adorned  with  a bandeau  or 
fillet,  while  her  hair  flows  loose  upon  her  shoulders.  The 
bans  are  usually  published  only  once.  The  marriage  cere- 
mony, which  is  very  short,  is  sometimes  performed  before, 
and  sometimes  after  the  entertainment.  The  wedding  feast  is 
celebrated  in  a frugal  and  sober  manner,  without  music, 
dancing,  or  any  other  festivity.  Such  of  the  guests  as  are 
able,  make  a present  to  the  bride  of  money,  rein-deer,  or  other 
useful  articles,  to  begin  the  stock,  or  furnish  the  dwelling  of 
the  young  couple.  In  some  parts  of  Lapland  it  is  the  custom 
that  the  friends  and  relations  of  the  parties  meet  together,  a 
few  days  after  the  marriage,  and  partake  of  a homely  enter- 
tainment, consisting  usually  of  a mess  of  broth,  a little  roast 
mutton,  and  metheglin.  The  bridegroom  usually  remains 
with  the  parents  of  the  bride,  for  the  space  of  one  year ; and, 
at  his  departure,  receives  what  portion  they  are  able  to  give 
with  their  daughter,  to  establish  the  young  people  in  the 
world.  It  is  usual,  at  the  birth  of  a child,  to  assign  a female 
rein-deer,  with  all  her  future  offspring,  as  a provision  for  the 
boy  or  girl,  who  is  thus,  when  grown  up,  not  unfrequently 
the  owner  of  a considerable  herd. 

The  funerals  of  the  Laplanders  are  conducted  with  little 
ceremony.  The  body,  slightly  wrapped  in  a coarse  cloth,  is 
carried  to  the  grave  by  the  friends  and  relatives.  Funerals 
who  are  entertained  with  a slight  repast,  and  a 
small  portion  of  metheglin.  In  former  times,  it  was  the  cus- 
tom to  raise  a heap  of  stones  over  the  grave ; but  an  old  sledge, 
turned  with  its  bottom  upwards,  is  now  the  only  monument 
placed  over  the  spot  of  interment.  Before  the  conversion  of 
the  Laplanders  to  Christianity,  they  placed  an  axe  and  tinder- 
box  beside  the  corpse  of  a man  ; and  beside  that  of  a woman, 
her  needle  and  scissors,  supposing  them  to  require  these  im- 
plements in  the  other  world.  They  likewise  interred  a quan- 
tity of  provisions  along  with  the  dead  body ; and,  during  the 
first  three  years  after  the  decease  of  a relative,  were  accus- 
tomed, from  time  to  time,  to  deposit,  in  holes  dug  beside  the 
grave,  small  quantities  of  tobacco,  or  of  whatever  was  most 
agreeable  to  their  departed  friend  during  his  lifetime. 

SEC.  VI. RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  INDIAN 

TRIBES. 

The  aborigines  of  New  England  not  only  believed  in  a 
plurality  of  gods*  who  made  and  govern  the  several  nations  of 
the  world,  but  they  made  deities  of  every  thing  they  imagined 


Virginia  Indians  celebrating  a victory,  p.  563 


Peruvians  presenting  offerings  to  the  Sun.  p.  565. 


IROQUOIS. 


5G1 


to  be  great,  powerful,  beneficial,  or  hurtful  to 
mankind ; yet  they  conceived  an  almighty  Be-  En^fand 
ing,  who  dwells  in  the  south-west  regions  of  the 
heavens,  to  be  superior  to  all  the  rest.  This  almighty  Being 
they  called  Kichtan,  who  at  first,  according  to  their  tradition, 
made  a man  and  a woman  out  of  a stone ; but,  upon  some 
dislike,  destroyed  them  again,  and  then  made  another  couple 
out  of  a tree,  from  whom  descended  all  the  nations  of  the 
earth : but  how  they  came  to  be  scattered  and  dispersed  into 
countries  so  remote  from  one  another,  they  cannot  tell.  They 
believed  their  supreme  God  to  be  a good  being,  and  paid  a 
sort  of  acknowledgment  to  him  for  plenty,  victory,  and  other 
benefits.  But  there  is  another  power,  which  they  call  hoba- 
mocko,  (i.  e.  the  devil,)  of  whom  they  stood  in  greater  awe, 
and  worshipped  merely  from  a principle  of  fear.  The  im- 
mortality of  the  soul  was  in  some  sort  universally  believed 
among  them.  When  good  men  die,  they  said,  their  spirits  go 
to  Kichtan,  where  they  meet  their  friends,  and  enjoy  all  man- 
ner of  pleasures.  When  wicked  men  die,  they  go  to  Kichtan 
also;  but  are  commanded  to  walk  away,  and  to  w’ander  about 
in  restless  discontent  and  darkness  for  ever. 

The  original  inhabitants  of  Canada,  like  other  heathen,  had 
an  idea  of  a supreme  Being,  whom  they  considered  as  the 
creator  and  sfovernor  of  the  world.  It  is  said, 
that  most  or  the  nations  which  speak  the  Algon- 
quin language  give  this  Being  the  appellation  of  the  Great 
Hare,  but  some  call  him  Michabou,  and  others  Atahocan. 
They  believe  that  he  w^as  born  upon  the  waters,  together  with 
his  whole  court,  who  were  composed  of  four-footed  animals, 
like  himself;  that  he  formed  the  earth  of  a grain  of  sand 
taken  from  the  bottom  of  the  ocean ; and  that  he  created  men 
of  the  bodies  of  dead  animals.  Some  mention  a god  of  the 
waters,  who  opposed  the  designs  of  the  Great  Hare,  who  is 
called  the  Great  Tiger.  They  have  a third  called  Matcomek, 
whom  they  invoke  in  the  Avinter  season. 

According  to  the  Iroquois,  in  the  third  generation  there 
came  a deluge,  in  which  not  a soul  Avas  saA^d;  so  that,  in 
order  to  repeople  the  earth,  it  AA*as  necessary  to  iroouois 

change  beasts  into  men.  Besides  the  first  Be-  ^ 
ing,  or  Great  Spirit,  they  hold  an  infinite  number  of  genii, 
or  inferior  spirits,  both  good  and  eAul,  Avho  have  each  their 
peculiar  form  of  Avorship.  They  ascribe  to  these  beings  a 
kind  of  immensit}’-  and  omnipresence,  and  constantly  iiiAmke 
them  as  the  guardians  of  mankind ; and  they  only  address 
themseh’es  to  the  evil  genii,  to  beg  of  them  to  do  them  no 


562 


PAGAN  NATIONS. 


hurt.  They  believe  in  the  immortality  of  the  soul,  and  say 
that  the  region  of  their  everlasting  abode  lies  so  far  westward, 
that  the  souls  are  several  months  in  arriving  at  it,  and  have 
vast  difficulties  to  surmount.  The  happiness  that  they  hope 
to  enjoy  is  not  believed  to  be  the  recompense  of  virtue  only, 
but  to  have  been  a good  hunter,  brave  in  war,  &c.  are  the 
chief  merits  which  entitle  them  to  their  paradise : this  they  and 
other  American  natives  describe  as  a delightful  countryblessed 
with  perpetual  spring,  whose  forests  abound  with  game, 
whose  rivers  swarm  with  fish,  where  famine  is  never  felt,  but  un- 
interrupted plenty  shall  be  enjoyed  without  labour  or  fatigue.* 
The  Indians  of  Virginia,  gave  the  names  of  Okee,  Qnioccos, 
or  Kiv^asa,  to  the  idol  which  they  worshipped.  These  names 
Virginians  possibly  be  so  many  epithets,  which  they 

varied  according  to  the  several  functions  they 
ascribed  to  this  deity,  or  the  different  notions  they  might  form 
to  themselves  of  it  in  their  religious  exercises,  and  common 
discourses.  Moreover,  they  w^ere  of  opinion  that  this  idol  is 
not  one  sole  being,  but  that  there  were  many  more  of  the  same 
nature,  besides  the  tutelary  gods.  They  gave  the  general  name 
of  Q,uioccos  to  all  these  genii,  or  beings,  so  that  the  name  of 
Kiwasa  might  be  particularly  applied  to  the  idol  in  question. 

These  savages  consecrated  chapels  and  oratories  to  this 
deity,  in  which  the  idol  was  often  represented  under  a variety 
of  shapes.  They  even  kept  some  of  these  in  the  most  retired 
part  of  their  houses,  to  whom  they  communicated  their  affairs, 
and  consulted  them  upon  occasion.  In  this  case  they  made 
use  of  them  in  the  quality  of  tutelary  gods,  from  whom  they 
supposed  they  received  blessings  on  their  families. 

The  sacerdotal  vestment  of  their  priests  w'as  like  a wo- 
man’s petticoat  plaited,  which  they  put  about  their  necks, 
and  tied  over  the  right  shoulder ; but  they  always  kept  one 
arm  out  to  use  it  as  the  occasion  required.  This  cloak  was 
made  round  at  bottom,  and  descended  no  lower  than  the  mid- 
dle of  the  thigh : it  was  made  of  soft  well-dressed  skins,  with 
the  hair  outwards. 

These  priests  shaved  their  heads  close,  the  crown  excepted, 
where  they  left  only  a little  tuft,  that  reached  from  the  top  of 
the  forehead  to  the  nape  of  the  neck,  and  even  on  the  top  of 
the  forehead.  They  here  left  a border  of  hair,  wffiich,  whether 
it  W’as  owing  to  nature,  or  the  stiffness  contracted  by  the  fat 
and  colours  with  which  they  daubed  themselves,  bristled  up, 
and  came  forward  like  the  corner  of  a square  cap. 

♦ Hannah  Adams’s  Diet,  of  All  Religions. 


VIRGINIANS. 


563 


The  Virginians  had  a great  veneration  for  their  priests ; 
and  the  latter  endeavoured  to  procure  it,  by  daubing  themselves 
all  over  in  a very  frightful  manner  ; dressing  themselves  in  a 
very  odd  habit,  and  tricking  up  their  hair  after  a very  whim- 
sical manner.  Every  thing  they  said  was  considered  as  an 
oracle,  and  made  a strong  impression  on  the  minds  of  the  peo- 
ple : they  often  withdrew  from  society,  and  lived  in  woods  or 
in  huts,  far  removed  from  any  habitation.  They  were  difficult 
of  access ; and  did  not  give  themselves  any  trouble  about  pro- 
visions, because  care  was  always  taken  to  set  food  for  them 
near  their  habitations.  They  were  always  addressed  in  cases 
of  great  necessity.  They  also  acted  in  the  quality  of  physi- 
cians, because  of  the  great  knowledge  they  were  supposed  to 
have  of  nature.  In  line,  peace  or  war  was  determined  by 
their  voice,  nor  was  any  thing  of  importance  undertaken  with- 
out first  consulting  them. 

They  had  not  any  stated  times  nor  fixed  days,  on  which 
they  celebrated  their  festivals,  but  they  regulated  them  only 
by  the  different  seasons  of  the  year.  As  for  instance,  they  ce- 
lebrated one  day  at  the  arrival  of  their  wild  birds,  another 
upon  the  return  of  the  hunting  season,  and  for  the  maturity 
of  their  fruits  : but  the  greatest  festival  of  all  was  at  harvest 
time.  They  then  spent  several  days  in  diverting  themselves, 
and  enjoyed  most  of  their  amusements,  such  as  martial  dances, 
and  heroic  songs. 

After  their  return  from  war,  or  escaping  some  danger,  they 
lighted  fires,  and  made  merry  about  them,  each  having  his 
gourd-bottle,  or  his  little  bell,  in  his  hand.  Men,  women,  and 
children,  often  danced  in  a confused  manner  about  these  fires. 
Their  devotions  in  general  consisted  only  of  acclamations  of 
joy,  mixed  with  dances  and  songs ; except  in  seasons  of  sor- 
row and  affliction,  when  they  were  changed  into  bowlings. 
The  priests  presided  at  this  solemnity,  dressed  in  their  sacerdo- 
tal ornaments,  part  of  which  were  the  gourd-bottle,  the  petti- 
coat above-mentioned,  and  the  serpents’  or  weasels’  skins,  the 
tails  of  which  were  dexterously  tied  upon  their  heads  like  a 
tiara,  or  triple-crown.  These  priests  began  the  song,  and  al- 
ways opened  the  religious  exercise,  to  which  they  often  added 
incantations,  part  of  the  mysteries  of  which  w^ere  compre- 
hended in  the  songs  above-mentioned.  The  noise,  the  gestures, 
the  wry  faces,  in  a word,  every  thing  contributed  to  render 
these  incantations  terrible. 

The  deities  of  the  ancient  Mexicans  are  said  to  have  ex- 
ceeded two  thousand,  who  had  their  respective  Mexicans 
temples,  ceremonies,  and  sacrifices.  There  was 


564 


PAGAN  NATIONS. 


hardly  a street  without  its  tutelary  divinity,  nor  was  there 
scarcely  a disease  which  had  not  its  peculiar  altar,  to  which 
the  Mexicans  flocked,  in  order  to  be  healed.  Their  principal 
deity  was  Yiizli'pulzli,  whom  they  considered  the  sovereign 
lord  of  all  things,  and  creator  of  heaven  and  earth.  The 
greatest  god  after  Vitzliputzli  was  the  Sun.  Another  of  their 
divinities,  was  Tlaloch,  whom  some  writers  confound  with 
Tescali'puca.  But  these  were  considered  brothers,  of  equal 
strength,  and  so  similar  in  disposition,  that  the  sovereign 
power  of  war  was  divided  between  them.  Tescali'puca  W'as, 
however,  more  appropriately  the  god  of  penance,  whom  the 
Mexicans  invoked  in  seasons  of  adversity.  The  and 

Pluius  of  the  Mexicans,  the  former  of  whom  was  sometimes 
called  Quilzalcoalt,  was  represented  under  a human  shape, 
except  that  it  had  the  head  of  a bird,  with  a painted  paper 
mitre  upon  its  head,  and  a scythe  in  its  hand.  The  body  of 
it  w’as  covered  with  jewels  of  extraordinary  value.  Besides 
the  foregoing,  the  Mexicans  worshipped  various  other  deities, 
among  whom  we  shall  mention  only  Tozi,  a beautiful  woman, 
for  whom,  at  her  death,  Vitzliputzli  procured  divine  honours. 
Nearly  all  their  divinities  were  clothed  with  terror,  and  de- 
lighted in  vengeance.  The  figures  of  serpents,  of  tigers,  and 
of  other  destructive  animals,  decorated  their  temples.  Fasts, 
mortifications,  and  penances,  all  rigid,  and  many  of  them  ex- 
cruciating to  an  extreme  degree,  were  the  means  which  they 
employed  to  appease  the  wrath  of  the  gods.  But  of  all  ofler- 
ings,  human  sacrifices  were  deemed  the  most  acceptable.  At 
the  dedication  of  the  great  temple  at  Mexico,  it  is  reported 
there  Avere  60  or  70,000  human  sacrifices.  The  usual  amount 
of  them  was  about  20,000. 

The  city  of  Mexico  is  said  to  have  contained  nearly  2000 
small  temples,  and  360  which  were  adorned  with  steeples. 
The  whole  empire  of  Mexico  contained  above  40,000  temples, 
endowed  wuth  very  considerable  revenues.  For  the  service 
in  the  grand  temple  of  Mexico  itself,  above  5000  priests  were 
appointed ; and  the  number  in  the  whole  empire  is  said  to 
have  amounted  to  nearly  a million.  The  whole  priesthood, 
e';cepting  that  of  the  conquered  nations,  was  governed  by  two 
high-priests,  who  were  also  the  oracles  of  the  kings.  Beside 
the  service  in  the  temple,  their  clergy  w’ere  to  instruct  the 
youth,  to  compose  the  calendars,  and  to  paint  the  mythologi- 
cal pictures.  The  Mexicans  had  also  priestesses,  but  they 
were  not  allowed  to  offer  up  sacrifices.  They  likewise  had 
monastic  orders,  especially  one,  into  which  no  person  was  ad- 
mitted \mder  sixty  years  of  age. 


Vituliputuli  principal  Deity  of  the  Mexicans,  p.  564. 


Haloch  an  Idol  of  the  Mexicans,  p.  564. 


CARIBBEES. 


565 


The  Peruvians,  previously  to  being  governed  by  their  In- 
cas, worshipped  a great  number  of  gods,  or  rather  genii. 
There  was  no  nation,  family,  city,  street,  or  even  house,  but 
had  its  peculiar  gods ; and  for  this  particular  reason,  that  they 
thought  none  but  the  god  to  whom  they  immediately  devoted 
themselves,  was  able  to  assist  them  in  time  of  need.  They 
worshipped  herbs,  plants,  flowers,  trees,  mountains,  caves,  ti- 
gers, lions,  adders ; in  fine,  every  thing  that  appeared  won- 
derful in  their  eyes,  was  thought  worthy  of  adoration. 

These  ancient  idolaters  of  Peru  offered  not  only  the  fruits 
of  the  earth  and  animals  to  these  gods,  but  also  their  captives, 
like  the  rest  of  the  Americans.  It  was  their  custom  to  sacri- 
fice their  own  children,  whenever  there  was  a scarcity  of  vic- 
tims. 

Some  other  idolaters  oflered  their  own  blood  to  their  dei- 
ties, which  they  drew  from  their  arms  and  thighs,  according 
as  the  sacrifice  was  more  or  less  solemn ; and  they  even  used 
on  extraordinary  occasions,  to  bleed  themselves  at  the  tips  of 
their  nostrils,  or  between  the  eye-brows. 

Such  was  the  state  of  idolatry  all  over  Peru,  when  the  In- 
ca Manco-capac  the  law-giver  of  that  v^ast  empire,  taught  the 
sav'ages  the  worship  of  the  Sun.  From  this  time,  sacrifices 
of  various  kinds  of  animals  were  offered  in  honour  of  the  sun, 
and  also  cocoa,  corn,  rich  clothes,  and  a liquor  made  of  water 
and  maize.  They  always  presented  the  last  offering  to  the 
sun,  in  the  following  manner  : when  they  were  very  thirsty, 
they  first  satisfied  their  hunger,  and  afterwards  dipped  the  tip 
of  their  finger  in  the  v^essel  into  which  the  liquor  was  poured  : 
this  being  done,  they  lifted  up  their  eyes  to  heaven  in  a very 
submissive  manner ; shook  that  finger  on  which  the  drop 
hung,  and  offered  it  to  the  sun  as  an  acknowledgment  for  his 
goodness  in  providing  drink  for  them.  At  the  same  time  they 
gave  two  or  three  kisses  to  the  air.  This  oblation  being  made 
they  all  drank  as  they  thought  proper. 

Every  time  they  entered  their  temples,  the  chief  man  in  the 
company  laid  his  hand  on  one  of  his  eye-brows,  and  whether 
he  tore  off  any  of  the  hairs  or  not,  he  blew  it  into  the  air  be- 
fore the  idol,  as  a mark  of  its  being  an  oblation.  They  paid 
the  same  adoration  to  trees,  and  to  all  those  things  which  a 
divine  virtue  had  made  sacred  and  religious. 

The  savages  or  Indians  of  the  Caribee  Islands,  if  they  may 
be  so  called,  have  no  words,  it  is  said,  to  express  a Supreme 
Being ; but  acknowledge  a good  and  an  evil  prin-  . 
ciple,  both  of  which  they  call  Maboia.  They  be- 
lieve  in  a multitude  of  good  spirits,  one  of  whom  each  savage 
4S 


566  PAGAN  NATIONS. 

appropriates  to  himself,  under  the  title  of  Chemen.  To  these 
Chemens,  they  offer  the  first  of  their  fruits,  and  sometimes  out 
of  gratitude  make  a feast  to  their  honour.  They  make  better 
images  resembling  the  form,  under  which  Maboia  reveals 
himself  to  them,  in  order  to  prevent  his  doing  them  any  harm. 
They  wear  these  images  about  their  necks,  and  pretend  that 
they  give  them  ease.  They  also  fast  and  cut  themselves  for 
his  sake. 

There  w^as  formerly  at  Campeche  a square  theatre,  or  scaf- 
fold, built  of  earth  and  stone,  about  four  cubits  high.  Upon 
„ , the  theatre  was  fixed  the  marble  statue  of  a man, 

and^obTsco.  'vhom  two  animals  of  an  extraordinary  shape 
seemed  ready  to  tear  in  pieces.  Near  this  figure, 
a serpent  was  also  represented,  forty-seven  feet  in  length,  and 
of  a proportionable  thickness,  which  swallowed  up  a lion. 
These  two  last  figures  were  made  of  marble  like  the  rest,  and 
enclosed  in  some  measure  by  pallisadoes.  On  the  pavement 
were  bows  and  arrows,  bones  and  skulls.  This  is  all  we  are 
told  by  Purchas  concerning  these  figures,  which  possibly 
might  have  some  mysterious  signification  couched  under 
them. 

In  the  sacrifices  made  to  their  idols,  by  the  natives  of  To- 
basco,  they  used  to  rip  up  the  victim’s  breast  and  tear  out  his 
heart ; they  afterwards  set,  or  rather  enclosed,  the  bloody  body 
of  the  victim  in  a hollow  made  in  a particular  part  of  the 
lion’s  neck.  The  blood  of  the  victim  fell  into  a stone  reser- 
voir, on  the  side  of  which  was  placed  a stone  statue  represent- 
ing a man,  vA^ho  seemed  to  look  steadfastly  at  the  blood  of  the 
sacrificed  victim.  As  to  the  heart,  the  sacrificing  priest,  after 
having  torn  it  out,  smeared  the  idol’s  face  with  it,  and  then 
threw  it  into  the  fire,  which  Avas  lighted  for  that  purpose. 


SEC.  VII. RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF 

AFRICAN  TRIBES. 

The  natives  of  Africa  uni\nrsally  belie\’e  in  a Supreme 
Being,  and  have  some  ideas  of  a future  state.  They  address 
this  being  by  a fetishe  or  fetish,  which  is  a sort  of  charm  or 
manner  of  conducting  their  Avorship.  The  term  is  often 
applied  to  whatever  represents  their  divinities. 

The  Negroes  of  Congo  believe  in  a good  and  an  evil  prin- 
ciple, Avhich  are  both  supposed  to  reside  in  the  sky.  The 

Cono-o.  former  sends  rain,  the  latter  Avithholds  it;  but 

° they  do  not  seem  to  consider  either  of  them  as 

possessing  any  influence  OA^er  human  affairs.  After  death 


Idols  of  Tabasco,  p.  566. 


AFRICAN  TRIBES. 


5G7 


they  all  take  their  place  in  the  sky,  and  enjoy  a happy  exist- 
ence, without  any  regard  being  paid  to  their  good  or  bad 
actions  while  here  below. 

Each  town  has  a grand  kissey,  or  presiding  divinity.  It  is 
the  figure  of  a man,  the  body  stuck  with  feathers,  rags,  and 
bits  of  iron,  and  resembles  nothing  so  much  as  one  of  our 
scarecrows.  The  chenoo  of  Cooloo  had  a kissey  so  redoubt- 
able that  if  any  person  attempted  to  shoot  at  it,  he  would  fall 
down  dead,  and  the  flint  would  drop  out  of  the  musket.  This 
powerful  divinity  was  the  figure  of  a man,  about  two  feet 
high,  rudely  carved  in  wood,  and  covered  with  rags. 

Kolloh  is  the  name  of  a great  spirit  who  is  supposed  to 
reside  in  the  vicinity  of  Yangroo,  in  Western  Africa.  He 
makes  his  abode  in  the  woods,  and  is  rarely  seen  except  on 
mournful  occasions,  such  as  the  death  of  the  king  or  of  some 
.of  their  head  men,  or  when  a person  has  been  buried  without 
having  observ^ed  the  usual  ceremonies  of  dancing,  drinking 
palm  wine,  &c.  in  remembrance  of  their  departed  friends. 

The  Kolloh  is  made  of  bamboo  sticks  in  the  form  of  an 
oval  basket,  about  three  feet  long,  and  so  deep  that  it  goes  on 
to  the  man’s  shoulders.  It  is  covered  with  a piece  of  net, 
and  stuck  all  around  with  porcupine  quills  on  the  nose.  It 
has  a frightful  appearance,  and  has  a great  effect  in  exciting 
the  terror  of  the  inhabitants. 

A certain  man  pretends  to  have  some  very  intimate  inter- 
course with  this  Beelzebub,  and  therefore  he  is  called  by  the 
spirit  to  take  the  Kolloh  on  his  head,  and  to  go  about  with  it 
on  certain  occasions  to  see  that  the  various  ceremonies  of  the 
country  are  strictly  observed,  and  if  any  are  absent  he  seeks 
them  out  and  drives  them  to  the  place  of  assembly. — He  is  a 
faithful  servant  of  the  Devil. 

The  Kolloh-man  carries  a stick  in  his  hand  to  show  his 
authority,  and  to  give  notice  of  his  coming  he  rings  a bell 
which  is  fixed  inside  of  the  Kolloh  or  basket.  These  Kol- 
loh-men  are  a set  of  plunderers  who  disturb  the  peace  and 
greatly  deceive  the  ignorant  natives. 

The  fetishes  of  Whidah  may  be  divided  into  three  classes  ; 
the  serpent,  tall  trees,  and  the  sea.  The  serpent  is  the  most 
celebrated,  the  others  being  subordinate  to  the  whidah 
power  of  this  deity.  This  snake  has  a large 
round  head,  beautiful  piercing  eyes,  a short,  pointed  tongue, 
resembling  a dart : its  pace  slow  and  solemn,  except  when  it 
seizes  on  its  prey,  then  very  rapid  ; its  tail  sharp  and  short,  its 
skin  of  an  elegant  smoothness,  adorned  with  beautiful  colours, 
upon  a light  gray  ground  ; it  is  amazingly  familiar  and  tame. 


5G3 


PAGAN  NATIONS. 


Rich  offerings  are  made  to  this  deity ; priests  and  priestesses 
appointed  for  its  service ; it  is  invoked  in  extremely  wet,  dry, 
or  barren  seasons  ; and,  in  a word,  on  all  the  great  difficulties 
and  occurrences  of  life. 

The  people  of  Benin  believe  in  an  invisible  deity,  who 
created  heaven  and  earth,  and  governs  them  with  abso- 

Benin.  power ; but  they  conceive  it  needless  to 

worship  him,  because  he  is  always  doing 
good  without  their  services.  They  also  believe  in  a ma- 
lignant deity,  to  whom  they  sacrifice  men  and  animals, 
to  satiate  his  thirst  of  blood,  and  prevent  him  from  doing 
them  mischief  But  they  have  innumerable  objects  of  wor- 
ship; as  elephants’  teeth,  claws,  bones,  dead  men’s  heads, 
or  any  trifle  that  chance  throws  in  their  way,  to  which  they 
make  a daily  offering  of  a few  boiled  yams,  mixed  with  palm 
oil.  On  great  occasions  they  sacrifice  a cock,  treating  the 
divinity  with  the  blood  only,  and  reserving  the  flesh  for  them- 
selves. Persons  of  high  rank  give  an  annual  feast  to  their 
gods,  at  which  multitudes  of  cattle  are  offered  to  the  idols  and 
eaten  by  the  people.  Each  offers  his  own  sacrifices,  without 
giving  the  priests  any  sort  of  trouble. 

Picart  has  given  a particular  account  of  a ceremony  of 
some  tribes  in  Guinea,  around  a sacred  tree,  called  the  tree  of 

Guinea  Fetish.  At  the  foot  thereof,  says  he,  they 

set  a table,  which  is  embellished  below  with 
boughs,  wreathed  in  the  form  of  crowns.  The  table  is  covered 
with  palm  wine,  rice,  millet,  &c.  in  order  to  drink  and  eat 
after  their  service  is  over,  in  honour  of  their  Fetishes.  The 
wdiole  day  is  spent  in  dancing  and  capering  round  the  tree  of 
the  Fetish,  and  in  singing  and  drumming  upon  divers  instru- 
ments of  brass.  Their  priest  frequently  sits  near  the  centre 
of  the  place  before  a kind  of  altar,  on  which  he  offers  up 
some  sacrifices  to  the  Fetishes.  Men,  women,  and  children, 
sit  promiscuously  round  the  celebrant,  who  reads  or  pro- 
nounces a kind  of  homily  to  them.  At  the  conclusion,  he 
takes  a wisp  of  straw,  twisted  hard,  which  he  dips  into  a pot 
full  of  some  particular  liquor,  in  which  there  is  a serpent.  He 
either  besmears,  or  sprinkles  the  children  with  this  holy 
water,  mumbling  over  them  a certain  form  of  words.  He  off 
serves  the  same  ceremony  with  respect  to  the  altar,  and  after- 
wards empties  the  pot ; and  then  his  assistants  close  the  ser- 
vice with  some  inarticulate,  unintelligible  sounds,  loud  accla- 
mations, and  clapping  of  hands.  On  this  solemn  day,  they 
wash  their  faces  and  bodies  with  more  care  and  pains  than  on 
any  other,  for  they  practise  ablutions.  They  wash  them.selves 


Virginia  Magician,  p.  563. 


AFRICAN  TRIBES, 


5G0 


every  morning,  and  afterwards  draw  white  lines  upon  their 
faces,  with  a piece  of  earth,  like  chalk  or  lime,  as  acts  of  de- 
votion, performed  in  honour  of  the  Fetish. 

The  priest,  attended  by  two  women,  frequently  repairs  to 
the  tree  of  the  Fetish,  in  order  to  accomplish  his  magical  in- 
cantations ; at  the  foot  of  which  appears  a black  dog,  which 
answers  all  his  interrogatories. 

The  religion  of  the  Dahonians,  like  that  of  the  neighbour- 
ing kingdoms,  consists  of  such  a mass  of  superstition  as  can 
hardly  be  described.  The  objects  of  their  de\m-  Dahomans 
tion  are  the  sun  and  moon,  various  animals  and 
trees,  and  other  substances.  The  Portuguese  wotA  fetico,  or, 
as  the  English  pronounce  it,  fetish,  signifying  witchcraft,  has 
been  adopted  by  most  of  the  maritime  natives  of  Africa, 
as  well  as  by  the  Europeans  who  trade  thither.  Of  their 
amulets,  or  charms,  the  principal  is  a scrap  of  parchment, 
containing  a sentence  of  the  Koran,  which  the  natives  pur- 
chase from  the  Moors,  who  visit  the  country,  and  which  they 
hang  up  in  their  apartments,  and  decorate  with  a variety  of 
rude  images.  Among  the  objects  of  their  idolatrous  worship, 
is  a species  of  snake,  or  serpent,  called  Daboa ; they  put  it  in 
a basket,  and  place  it  in  the  temple  destined  for  it,  where  they 
secretly  feed  it  with  rat.s,  but  pretend  that  it  lives  upon  air. 
The  temple  is  served  by  priestesses,  supported  at  the  king’s 
expense.  Every  year  there  is  a festival  in  honour  of  this  ser- 
pent, at  which  the  grandees  assist,  and  for  which  the  king  sup- 
plies the  necessary  articles.  It  lasts  usually  seven  days,  during 
which  time,  the  people  abandon  themselves  to  drinking,  music, 
and  dancing.  Great  faith  is  placed  in  the  serpent.  Those 
who  labour  under  bodily  pains,  apply  the  animal  to  the  part 
affected,  and  pregnant  women  offer  prayers  to  it  for  a favour- 
able delivery.  The  tiger  is  also  held  imveneration,  and  there 
is  a temple  dedicated  to  the  devil,  or  bad  demon.  Notwith- 
standing these  superstitions,  the  people  have  a confused  idea 
of  a Supreme  Being,  all  powerful  and  infinite,  whom  they  en- 
deavour to  propitiate  by  their  fetish ; but  pay  him  no  other 
worship,  as  they  are  convinced  that  he  is  too  good  to  do  them 
any  evil. 

The  Ashantees  are,  perhaps,  the  most  polished  nation  of  ne- 
groes to  be  met  with  in  Western  Africa.  They  are,  however, 
gross  idolaters,  and  most  lavish  of  human  blood  , , , 

in  sacrifices  at  their  funerals  and  festivals.  They 
say  that,  at  the  beginning  of  the  world,  God  created  three  black 
men  and  three  white,  with  the  same  number  of  women,  and 
placed  before  them  a large  box,  or  calabash,  and  a sealed  paper 
.48*  . 


570 


PAGAN  NATIONS. 


The  black  men  had  the  privilege  of  choosing,  and  they  took 
the  box,  expecting  it  contained  every  tiling ; but  when  they 
opened  it,  they  found  only  gold,  iron,  and  other  metals,  of 
which  they  did  not  know  the  use.  The  white  men  opened  the 
paper,  and  told  them  every  thing.  This  happened  in  Africa, 
where  God  left  the  black  men  in  the  bush.  The  white  men 
he  conducted  to  the  water  side,  where  he  taught  them  to  build 
a ship,  wdiich  carried  them  to  another  country.  From  hence 
they  returned,  after  a long  period,  with  various  merchandise, 
to  trade  with  the  black  men,  who  might  have  been  the  superior 
people  if  they  had  chosen  right.  The  kings  and  governors 
are  believed  to  dwell  with  God  after  death,  enjoying  to  eternity 
the  luxuries  and  state  they  possessed  on  earth  : the  paradise  of 
the  poor  affords  only  a cessation  from  labour.  There  are  two 
orders  of  men  attached  to  the  inferior  deities,  called  fetishes. 
Every  family  has  its  domestic  fetish,  to  which  they  offer  yams, 
&c:  some  of  them  are  wooden  figures ; others  are  of  fanciful 
forms,  and  different  materials.  When  the  Ashantees  drink, 
they  spill  a little  of  the  liquor  on  the  ground  as  an  offering  to 
the  fetish ; and  when  they  rise  from  their  chairs,  or  stools, 
their  attendants  hastily  lay  the  seat  on  its  side,  to  prevent 
the  devil,  or  evil  spirits,  from  slipping  into  their  master’s 
place.  This  evil  spirit  is  supposed  to  be  white ; doubt- 
less from  the  same  motive  or  feeling  which  induces  Euro- 
peans to  say  that  he  is  black  : for,  indeed,  who  would  wish  to 
resemble  the  devil,  either  in  colour  or  shape,  however  some  of 
us  may  not  object  to  a resemblance  to  him  in  character  ? 

SEC.  VIII. RELIGIOUS  CEREMONIES  AND  CUSTOMS  OF  THE 

POLYNESIANS. 

Polynesia  is  a name  given  by  geographers  to  the  great 
body  of  islands  scattered  over  the  Pacific  ocean,  between  Aus- 

Polynesians.  Philippines  and  the  American 

^ continent.  It  extends  from  lat.  35  N.  to  50  S. ; 

and  from  Ion.  170°  to  230'’  E. ; an  extent  of  5000  miles  from 
north  to  south,  and  3600  from  west  to  east.  It  includes, 
therefore,  the  Sandwich  islands,  the  Marquesas,  Navigators, 
Society,  Mulgrave,  Friendly,  Ladrone,  and  Pelew  Isles,  the 
Carolines,  Pitcairn’s  island,  &c. 

A general  similarity  in  respect  to  the  objects  of  religious 
worship,  as  well  as  the  forms  of  idolatrous  and  superstitious 
practice,  obtains  throughout  the  whole  of  Polynesia ; although 
some  differences  may  be  found  between  difierent  groups  of 
islands,  and  even  between  islands  belonging  to  the  same  group. 


POLYNESIANS. 


571 


The  supreme  deity  of  Polynesia,  who  is  generally  regarded 
as  the  creator  of  the  world,  and  the  parent  of  gods  and  men, 
has  different  names  in  different  groups.  By  the 
Tahitians,  he  is  called  Taaroa  ; by  the  Hawai- 
ians,  Tanaroa;  and  by  the  inhabitants  of  the  Western  Isles, 
Tangaroa.  According  to  one  of  the  legends  of  the  Tahitian 
mythology,  Taaroa  was  born  of  Nighl,  or  proceeded  from 
Chaos,  as  did  his  consort  Ofeufeumaiterai.  Oro,  the  great 
national  idol  of  Raitea,  Tahiti,  Eimeo,  and  some  other  islands 
was  the  son  of  the  foregoing.  Oro  took  a goddess  to  wife, 
who  became  the  mother  of  two  sons.  These  four  male  and 
two  female  deities  constituted  their  divinities  of  the  highest 
rank.  This  was  the  catalogue  furnished  the  missionaries  by 
the  priests  of  Tahiti.  Other  gods  of  high  and  uncreated  or- 
der, however,  are  mentioned,  as  Raa,  Tane,  &c.  Besides  the 
above,  they  had  numerous  other  inferior  deities. 

The  image  of  Taaroa  cannot  well  be  described.  It  may  be 
stated,  however,  in  respect  to  one,  which  was  taken  from  the 
temple  at  Rurutu,  that  it  bore  some  resemblance 
to  the  human  figure.  It  w^as  about  four  feet  high, 
and  twelve  or  fifteen  inches  broad,  and  was  carved  out  of  a 
solid  piece  of  close,  white,  durable  wood.  On  his  face  and 
body  a great  number  of  images  were  formed,  denoting  the  num- 
ber of  gods  which  had  proceeded  from  him  ; the  image  was 
hollow,  and  within  were  found  a number  of  small  idols. 

In  the  Sandwich  islands  there  is  a resemblance  among  all 
their  idols.  The  head  has  generally  a horrid  appearance, 
the  mouth  being  large,  and  usually  extended  Sawlwich 
wide,  exhibiting  a row  of  large  teeth,  resembling  j^ois. 
the  cogs  in  the  wheel  of  an  engine,  and  adapted 
to  excite  terror,  rather  than  inspire  confidence.  Some  of  these 
idols  are  of  stone ; others  are  composed  of  wicker  work  covered 
with  red  feathers. 

The  Polynesian  temples  are  of  three  classes — natural,  local, 
and  domestic.  In  the  first  are  deposited  their  principal  idols, 
and  in  and  around  them  are  held  their  great  rj.  ^ 
festivals : the  second  belong  to  the  several  dis-  ^ 

tricts  ; the  third  are  appropriated  to  the  worship  of  their  house- 
hold gods.  In  the  South  Sea  islands  the  name  of  their  tem- 
ples was  Marae;  these  were  buildings  of  a rude  construction, 
and  resembled  oratories  more  than  temples. 

The  worship  of  the  Polynesians  consists  of  prayers,  offer- 
ings, and  sacrifices.  In  their  prayers,  they  ad- 
dress  their  gods  either  in  a kneeling  posture,  ® ^ 
cross  legged,  or  crouching.  Like  the  pharisees  in  the  days  of 


572 


PAGAN  NATIONS. 


our  Saviour,  they  extend  their  supplications  to  a great  length, 
and  use  many  vain  repetitions,  thereby  hoping  to  recommend 
themselves  to  the  special  notice  of  the  deity.  Their  offerings 
consist  of  fowls,  fishes,  beasts  of  the  field,  fruits  of  the  earth, 
and  manufactures  of  various  kinds.  When  animals  are  of- 
fered, they  are  generally  whole ; but  fruits  are  commonly 
dressed.  Portions  of  the  offerings  are  considered  sacred,  and 
may  not  be  eaten  ; the  remainder  is  monopolized  by  the  priests, 
and  other  sacred  persons,  who  are  privileged  to  eat  of  the  sa- 
crifices. Human  victims  were  formerly  offered  in  great  num- 
bers, especially  in  seasons  of  war,  at  great  national  festivals, 
during  the  illness  of  their  rulers,  and  on  the  erection  of  their 
temples.  When  an  individual  had  been  selected  for  sacrifice, 
the  family  to  which  he  belonged  was  said  to  be  tahui.  e.  devo- 
ted ; and,  hence,  if  another  victim  was  wanted,  it  was  likely 
to  be  taken  from  such  a family.  When  the  person  was  about 
to  be  sacrificed,  he  was  generally  murdered  at  a moment, 
when  he  was  little  expecting  the  stroke.  As  soon  as  dead,  his 
body  was  placed  in  a long  basket,  and  carried  to  the  temple. 
Here  it  was  offered,  not  by  burning  it,  but  by  placing  it  before 
the  idol,  After  a variety  of  ceremonies  by  the  priest,  among 
which  one  was  to  pluck  out  an  eye  of  the  victim,  which  being 
placed  on  a plantain  leaf  was  handed  to  the  king,  who  passed 
it  to  his  mouth,  as  if  he  would  eat  it  the  body  was  wrapped  in 
a basket  of  cocoa-nut  leaves,  and  frequently  deposited  on  the 
branches  of  a neighbouring  tree.  Here  having  remained  a 
considerable  time,  during  which  it  became  dry  and  shrivelled, 
it  was  taken  down,  and  the  bones  were  buried  beneath  the 
wide  pavement  of  the  Marae. 

When  a person  deceased,  the  first  object  was  to  ascertain 
the  cause  of  his  death,  as  the  ceremonies  which  followed  va- 
ried accordingly.  These  ceremonies  being  per- 
formed, the  body  was  to  be  disposed  of  In  case 
of  a chief,  or  person  of  rank,  the  body  was  pre- 
served ; but  all  others  were  buried.  When  about  to  be  in- 
terred, the  corpse  was  placed  in  a sitting  posture,  with  the 
knees  elevated,  the  face  pressed  down  between  the  knees,  the 
hands  fastened  under  the  legs,  and  the  whole  body  tied  with  a 
cord.  The  interment  usually  took  place  on  the  day  the  per^ 
son  deceased,  or  the  day  following.  During  the  interval 
which  elapsed  between  death  and  burial,  the  surviving  friends 
watched  the  corpse,  indulging  their  grief  in  loud  and  bitter 
lamentations,  and  cutting  themselves  with  a shark’s  tooth. 
The  bodies  of  their  chiefs  were  embalmed,  and  afterwards 
preserved  in  houses  erected  for  that  purpose, 


Funeral 

Rites. 


7 


Religious  cetemony  performed  at  Guinea  in  honor  of  their  Deity. 568. 


Funeral  ceremony  of  the  nations  of  Guinea,  p.  568. 


MINOR  SECTS, 


57J 


A BRIEF  VIEW  OF  MINOR  SECTS/ 


Arians  derive  their  name  from  Arms,  a presbyter  of  Alex- 
andria,  who  flourished  about  the  year  315.  Fie  maintained 
that  the  Son  was  totally  and  essentially  distinct  from  the  Fa- 
ther ; that  he  was  the  first  and  noblest  of  all  those  beings, 
whom  God  the  Father  had  created  out  of  nothing,  the  instru- 
ment by  whose  subordinate  operation  the  Almighty  Father 
formed  the  universe,  and  therefore  inferior  to  the  Father  both 
in  nature  and  dignity.  The  Holy  Spirit,  he  maintained,  was 
created  by  the  Son.  In  modern  times,  the  term  Arian  is  in- 
discriminately applied  to  those  who  consider  Jesus  simply  sub- 
ordinate to  the  Father. 

Dunkers,  or  Tunkers,  so  called  from  a German  term, 
implying  their  baptizing  by  immersion,  a practice  prevalent 
among  them.  Their  founder  was  Conrad  Peysael,  a German 
Baptist,  who,  weary  of  the  world,  retired  to  an  agreeable  soli- 
tude, about  fifty  miles  from  Philadelphia,  where,  gathering 
around  him  a colony,  he  carried  out  his  peculiar  notions  on 
religion.  The  chief  tenet  of  this  sect  is,  that  future  happiness 
is  only  to  be  obtained  by  penance  and  outward  mortification, 
so  as  that,  Jesus  Christ,  by  his  meritorious  sufferings,  became 
the  Redeemer  of  mankind  in  general,  so  each  individual  of 
the  human  race,  by  a life  of  abstinence  and  restraint,  may 
“ w'ork  out  his  own  salvation.”  Nay,  it  is  said,  they  admit 
of  works  of  supererogation.  They  use  the  same  form  of  gov- 
ernment, and  the  same  discipline,  as  the  English  Baptists  do, 
except  that  every  person  is  allowed  to  speak  in  the  congrega- 
tion, and  their  best  speaker  is  usually  ordained  to  be  minister. 
They  have  also  deacons,  and  deaconesses  from  among  their 
ancient  widows,  who  may  use  all  their  gifts,  and  exhort  at 
stated  times. 

Humanitarians,  a term  applied  to  those  modern  Socini- 
ans,  who  maintain  the  simple  humanity  of  Jesus  Christ;  or, 
that  Jesus  was  “ a mere  man,  and  naturally  fallible  and  pec- 
cable, as  Moses,  or  any  other  prophet.”  Many  of  the  Socinians 
of  the  present  day  are  of  this  faith. 

* The  manuscript  having  extended  considerably  beyond  the  author’s 
expectations,  he  finds  himself  obliged  to  reject  a large  portion  of  the 
matter  prepared  for  this  part  of  the  volume.  But  as  the  value  and  in- 
terest of  the  work  may  be  found  to  be  enhanced  by  the  change,  he  trusts 
his  readers  will  admit  the  apology. 


574 


MINOR  SECTS. 


Jerkers,  or  Barkers,  a set  of  Schismatics,  who  arose  in 
Kentucky,  and  adjoining  parts,  about  the  year  1803,  during 
and  following  a remarkable  effusion  of  the  Spirit,  and  who 
manifested  their  zeal  in  an  extraordinary  manner  by  falling 
down,  rolling,  shouting,  jerking,  dancing,  barking,  &c.  They 
were  originally  composed  of  Baptists,  Presbyterians,  and  Me- 
thodists. In  process  of  time,  they  separated  from  their  re- 
spective orders,  and  formed  a new  Presbytery,  called  the 
Springfield,  upon  New-Light  principles.  This,  however,  was 
soon  dissolved,  upon  which  many  cf  these  fanatics  became 
Shaking  Quakers. 

Jumpers,  so  called  from  their  practice  of  jumping  during 
the  time  allotted  for  religious  worship.  They  originated  in 
Wales,  about  the  year  1760,  among  the  Calvinistic  Method- 
ists. Led  on  by  preachers  of  enthusiastic  temperament,  they 
at  length  considered  it  the  essence  of  religion,  and  the  most 
effective  means  of  inculcating  it,  to  exhibit  the  most  wild  and 
extravagant  conduct.  They  cried  out  even  to  vociferation,  in 
the  midst  of  the  congregation.  Some  clapped  their  hands, 
while  others  jumped  up  and  down  in  apparent  ecstasy.  This 
at  last  came  to  be  considered  as  a proof  of  the  presence  and 
approbation  of  God.  The  sect,  at  the  present  time,  is  compa- 
ratively small. 

Mennonites,  originally  a society  of  Baptists  in  Holland, 
so  called  from  Menno  Simon,  who  lived  in  the  16th  century. 
After  him,  they  maintain  that  practical  piety  is  the  essence  of 
religion ; they  plead  for  universal  toleration,  deny  infant  bap- 
tism, reject  the  terms  person  and  trinity,  object  to  oaths,  and 
capital  punishments.  In  their  discipline,  they  resemble  the 
Presbyterians.  The  Mennonites  are  a numerous  and  respect- 
able body  in  Pennsylvania.  Among  them,  baptism  is  not  ad- 
ministered by  immersion,  though  it  is  confined  to  adults.  The 
person  baptized  kneels,  and  the  minister  holds  his  hands  over 
Jiim  while  the  deacon  pours  water  through  them  upon  the  head 
of  the  subject.  This  is  followed  by  pra}"er  and  imposition  of 
hands. 

Mora-^  IANS.  This  sect  is  supposed  to  have  arisen  under 
NichobiS  Lewis,  Count  of  Zinzendorf,  a German  nobleman, 
who  died  1760.  They  were  also  called  Hernhuiters,  from 
Hernhuth,  the  name  of  the  village  where  they  first  settled. 
The  followers  of  Count  Zinzendorf  are  called  Moravians,  be-, 
r iuse  the  f vst  converts  to  his  system  were  some  Moravian  fa- 
milies; the  society  themselves,  however,  as.scrt,  that  they  are 
descended  from  the  odd  Moravian  and  Bohemian  brethren,  who 
existed  as  a distinct  sect,  sixty  years  prior  to  the  reformation 


MINOR  SECTS. 


575 


They  also  style  themselves  Unitas  Frairum,  or  the  United  Bre- 
thren. 

Sabbatarians  are  a body  of  Christians  who  keep  the 
seventh  day  as  the  sabbath,  and  are  to  be  found  principally,  if 
not  wholly,  amongst  the  Baptists.  They  assert,  that  the  change 
of  the  sabbath,  from  the  seventh  to  the  first  day  of  the  week, 
was  effected  by  Constantine,  upon  his  conversion  to  the  Chris- 
tian religion.  The  three  following  propositions  contain  a 
summary  of  their  principles  as  to  the  article  of  the  Sabbath : 
1st.  That  God  hath  required  the  observation  of  the  seventh, 
day  to  be  observed  by  mankind  universally  for  the  weekly  sab- 
bath : 2ndly,  That  this  command  is  perpetually  binding  on 
man  till  time  shall  be  no  more;  Srdly,  That  this  sacred  rest  of 
the  seventh-day  is  not,  by  divine  authority,  changed  from  the 
seventh  and  last  to  the  first  day  of  the  week. 

Sandemanians,  a modern  sect  that  originated  in  Scotland, 
about  the  year  1728,  where  it  is,  at  this  time,  distinguished  by 
the  name  of  Glassites,  after  its  founder,  Mr.  John  Glass,  who 
was  a minister  of  the  established  church  in  that  kingdom  ; 
but,  being  charged  with  a design  of  subverting  the  national 
covenant,  and  sapping  the  foundation  of  all  national  establish- 
ments, by  maintaining  that  the  kingdom  of  Christ  is  not  of 
this  world,  was  expelled  by  the  synod  from  the  church  of 
Scotland.  The  chief  opinions  and  practices  in  which  this 
sect  differs  from  other  Christians,  are  their  weekly  adminis- 
tration of  the  Lord’s  Supper;  their  love-feasts,  of  which  every 
member  is  not  only  allowed,  but  required  to  partake,  and 
which  consist  of  their  dining  together  at  each  other’s  houses 
in  the  interval  between  the  morning  and  afternoon  service ; 
their  kiss  of  charity  used  on  this  occasion,  at  the  admission  of 
a new  member,  and  at  other  times  when  they  deem  it  neces- 
sary and  proper ; their  weekly  collection  before  the  Lord’s 
Supper,  for  the  support  of  the  poor,  and  defraying  other  ex- 
penses ; mutual  exhortation  ; abstinence  from  blood  and  things 
strangled  ; and  washing  each  other’s  feet. 

Shakers,  are  a sect  which  arose  in  the  United  Stales  in 
1774.  The  principal  or  leader  of  this  sect  was  Anne  Leese, 
or  Lee,  who  emigrated  to  America  in  the  above  year,  with  a 
number  of  followers,  with  whom  she  settled  at  Niskayiina, 
near  Albany.  They  have  flourishing  establishments  at  Le- 
banon and  Pittsfield.  The  tenets  on  which  the  Shakers 
mostly  dwell,  are  those  of  human  depravity,  and  of  the  mira- 
culous effusion  of  the  Holy  Spirit.  Their  leading  practical  ^ 
tenet  is  the  abolition  of  marriage  ; they  vindicate  their  music 
and  dancing  as  leading  parts  of  worship,  especially  alluding 


I • 

576  M?NOR  SECTS. 

to  the  return  of  the  prodigal  ; while  the  elder  son,  disliking 
music  and  dancing,  represents  the  natural  man,  condemning 
their  soul-reviving  practices. 

SociNiANs  take  their  name  from  Faustus  Socinus,  who  died 
in  Poland,  1604.  There  were  two  who  bore  the  name  Soci- 
nus, uncle  and  nephew,  and  both  disseminated  the  same  doc^ 
trine.  The  Socinian  asserts  that  Christ  had  no  existence  un- 
til born  of  the  Virgin  Mary  ; and  that  being  a man  like  our- 
selves, though  endowed  with  a large  portion  of  the  Divine 
wisdom,  the  only  objects  of  his  mission  were  to  teach  the  effi- 
cacy of  repentance  without  an  atonement,  as  a medium  of  the 
Divine  favour ; to  exhibit  an  example  for  our  imitation ; to 
seal  his  doctrine  W'itli  his  blood  ; and,  in  his  resurrection  from 
the  dead,  to  indicate  the  certainty  of  our  resurrection  at  the 
last  day. 

SwEDENBORGiANs,  or  New  Jerusalem  Church.  This  sect 
owes  its  origin  to  Emanuel  Swedenborg,  a native  of  Sweden, 
born  1689.  In  1743,  he  began  to  disseminate  his  doctrines 
which,  as  gathered  from  his  works,  are  summarily  as  follow : 
1.  That  there  is  but  one  God,  one  in  essence  and  one  in 
person,  in  whom  there  is  a Divine  Trinity,  like  soul,  body  and 
operation  in  man,  and  that  the  Lord  and  Saviour  Jesus  Christ 
is  that  one  God.  2.  That  the  humanity  derived  from  the  vir- 
gin was  successfully  put  off,  and  a divine  humanity  put  on 
in  its  stead,  and  this  Avas  the  glorification  of  the  son  of  man. 
3.  That  redemption  consisted  in  the  subjugation  of  the  powers 
of  hell,  whereby  man  was  delivered  from  the  bondage  of  evils 
and  errors  and  that  it  was  thus  an  actual  work  on  the  part  of 
the  Lord,  for  the  sake  and  happiness  of  man.  4.  That  faith 
alone  does  not  justify  and  save  man  ; but  he  must  have  faith, 
charity,  and  good  works.  5.  That  the  sacred  Scripture  is 
diAunely  inspired  in  every  particular,  and  contains  a natural, 
spiritual,  and  celestial  sense,  and  is  applicable  to  angels 
in  heaven,  as  well  as  to  men  on  earth.  6.  That  man 
enters,  immediately  after  death,  into  the  spiritual  world, 
leaving  his  body,  which  will  never  be  reassumed,  and  con- 
tinues, to  all  eternity,  a man  in  a human  form,  with  the 
possession  of  all  his  faculties.  7.  That  the  last  judgment 
spoken  of  in  the  New  Testament  was  effected  by  the  Lord  in 
the  spiritual  world  in  the  year  1757;  the  good  were  then 
elevated  to  heaven,  and  the  evil  cast  down  to  hell.  Thus  the 
^ way  was  prepared  for  the  second  advent  of  the  Lord^  which 
was  a coming,  not  in  person,  but  in  the  power  and  glory  of 
his  Holy  Word  ; and,  a new  spiritual  influx  being  communi- 
cated, a new  church  would  thereby  be  established. 

THE  END. 


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